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CHAPTER 17.
1.
The sixteenth question is that which you ask thus: What is the purpose of
giving up a corpse to the birds?
2.
The reply is this, that the construction of the body of those passed away
is so wonderful that two co-existences have come together for it, one which
is to occasion endurance (der padayinidano) and one which is to cause
conflict (nipordinidano), and their natures are these, for watching the
angels and averting the demons. 3. After appertaining to it the life -- so
long as it is in the locality of the place of the body -- and the demons of
dull intellects, who are frightened by the body, are just like a sheep
startled by wolves when they shall further frighten it by a wolf. 4. The
spirit of the body, on account of being the spiritual life (huko) for the
heart in the body, is indestructible; so is the will which resided therein,
even when they shall release it from its abode.
5.
In the same way the body of those who are passed away is so much the more
innocently worthy of the rights (sano) of one properly passed away, and what
it is therein provided with, as it has uttered thanksgivings. 6. For those
guardian spirits who keep watch over the body of Keresasp the Saman are also
such praises from the life and body, for that reason, moreover, when they
unite.
7.
The injury of the destroyer to the body of those passed away is
contaminating; the Nasush ('corruption') rushes on it and, owing to its
violence when it becomes triumphant over the life of the righteous man, and
frightens it from the place of the catastrophe (hankardikih), and puts
itself into the place of the body, that body is then, for that reason,
called Nasai ('dead matter'). 8. And, on account of the coexistence of rapid
changing and the mode of attacking of the same Nasush, even when it is
necessary for the disintegration of the body, this is also then to lie and
change sanatorily.
9.
Hence, as the body of men is formed out of hard bone and soft fat, that
which is established is the expulsion of the bone from the fat. 10. For the
bone through its hardness, when no damp fat is with it, and it does not
become a holder of its damp, is itself essentially dry; and it becomes
unconsumable and attaining durability, through dryness, out of the dead
matter even for perpetuity. 11. And the sun is provided to make rotten,
dispersed, and useless the fat that is around the bone, which on the decay
of the animating life is to become increasingly damp, and, after the
departure of life through terror and disgust (adostih), it comes to
rottenness and stench; and the noxious creatures in it alike afflict it and
the hard part such as bone.
12.
As regards the shrinking away of those who are sinners, the nearer way to
a remedy is the gnawer away from men; the fat becomes separate from the
bone, and is seized and digested, as by the separation of the fat from the
dead matter for digestion, moreover, the permanent matter (asarih) and bone
attain more fully unto their own nature (sano), and the body (kalpudo) to
emptiness. 13. Because there is no other way to consume that fat of men,
since it is most grievous to them (the sinners), and the pollution and
contamination are made a blessing unto it (the gnawer). 14. The dispersers (astardo-garan)
completely disperse from it; they are appointed and produced, a production
not worthy, for its defilement of those purified and animals is
contaminating, through contact again with men. 15. The crow (galag) and
such-like, through scorching away by the fire of the luminaries, become
worthy; moreover, the affliction of that which is completely pure fire
arises therefrom, as it is not able itself to come unto the scorched one,
for then the defilement (darvakh) of the scorcher by the most grievous
gnawer would be possible.
16.
But it is not proper to recount (angastano) the devouring of the noxious
creatures, for the spirit of the body is troubled when it observes the
alarmed (vazid) spirituality which was in the body of those destroyed, the
noxious creatures upon the goodly forms, and the mode and strangeness of
their disintegration and spoliation. 17. And so it then becomes the more
remedial way when, as it is ordered in revelation, the body fraught with
corruption is placed on the ground of a clear mountain spur (kof vakhsh);
and, in order not to convey it to the water, plants, and men of the plain,
it is fastened in the customary manner, so that the corpse-eating dogs and
corpse-eating birds, which are not subject to the hand (dasto-amuko) of men,
and are likewise not entertained as food, shall yet not drag any of it away
for man's eating of dead matter.
18.
For streams and waters go themselves and consume that fat, and are
digested by the vital fire [vohu-fryan fire] which is in the life of the
creatures of Ohrmazd; and from fat the corpses and dead matter are reduced
unto dregs of clay and permanent matter, even with the dust they are mingled
and become scattered about. 19. Likewise to those dogs, flying creatures,
and birds they themselves (the waters) have given the corpse-eating quality
and habit, and on account of dull intellect they (the creatures) are not
overwhelmed even by that sin.
20.
From that fat which is mingled with the living body of a creature of
Ohrmazd then arises also the assault of the demons, as is shown in the
chapter on the reason for showing a dog to a dead person, so that the body
of those passed away, when the gnawers away are mingled with the living body
of a creature of Ohrmazd, exhibits a partial resurrection and the tokens of
it, and thereby the demons keep in it (the living body), and give pain by
the will of the sacred being.
CHAPTER 18.
1.
The seventeenth question is that you ask thus: Is it better when they give
it to the birds, or what mode is better?
2.
The reply is this, that after showing the dog [sag did] -- the reason of
which is as declared in its own chapter -- they shall carry the corpse at
once to the hills and rising ground (vakhsh bum); and, for the reason that
the dogs and birds should not bring that dead matter away to a watered,
cultivated, or inhabited place, one is to fasten it in the manner of a
thief. 3. When the corpse-eating birds have eaten the fat, that fat which,
when it is not possible to eat it, becomes rotten, offensive, and fraught
with noxious creatures, then men shall properly convey the bones away to the
bone-receptacle (astodano), which one is to elevate so from the ground, and
over which a roof (ashkupo) so stands, that in no way does the rain fall
upon the dead matter, nor the water reach up to it therein, nor the damp
make up to it therein, nor are the dog and fox able to go to it, and for the
sake of light coming to it a hole is made therein.
4.
More authoritatively (dastobariha) it is said that bone-receptacle is a
vault (kadako) of solid stone, and its covering (nihumbako) one is to
construct also of a single stone which is cut perforated (sulak-homand), and
around it one is to fill in with stone and mortar.
CHAPTER 19.
1.
The eighteenth question is that which you ask thus: When the souls of the
righteous and the souls of the wicked go out to the spirits, will it then be
possible for them to see Ohrmazd and Ahriman, or not?
2.
The reply is this, that concerning Ahriman it is said that his is no
material existence (stish); and Ohrmazd, as a spirit among the spirits, is
to be heard by those who are material and those also who are spiritual, but
his form (kerpo) is not completely visible except through wisdom. 3. And a
semblance of his power is seen, as was told unto Zartosht the Spitaman when
he saw the result (zah) of his handiwork, and he (Ohrmazd) spoke thus:
'Grasp the hand of a righteous man! for the kindly operation of my religion
through thee thyself is as much as he shall grasp, and thou mayst see him
whose reception (mahmanih) of my wisdom and glory is the most.'
4.
And about the souls of the righteous and wicked, in the spiritual places
they see the throne (gas), which they deem a sight of Ohrmazd. 5. And so
also those who are domiciled with (ham-neman) Ahriman, through that wisdom
with reference to whose creator they shall suffer, will understand minutely
as regards Ohrmazd and the nature of Ahriman (Ahrimanih). 6. And he who is
of the righteous is delighted at escaping from Ahriman and coming to the
existence pertaining to Ohrmazd; and they shall offer homage to the glory of
Ohrmazd. 7. And he who is wicked, through being deceived by Ahriman, and
turning from the direction (pelag) of Ohrmazd, becomes more vexed and more
penitent; the hope (zahishno) and forgiveness which he possesses, and the
retribution and manacling which are his among the fiends and spirits through
his own handiwork, are by the permission which comes from the most
persistent of the persistent at the period of the resurrection.
CHAPTER 20.
1.
The nineteenth question is that you ask thus: To what place do the
righteous and wicked go?
2.
The reply is this, that it is thus said that the souls of those passed
away and of the dead are three nights on earth; and the first night
satisfaction comes to them from their good thoughts and vexation from their
evil thoughts, the second night come pleasure from their good words and
discomfort and punishment from their evil words, and the third night come
exaltation from their good deeds and punishment from their evil deeds. 3.
And that third night, in the dawn, they go to the place of account on
Alburz; the account being rendered they proceed to the bridge, and he who is
righteous passes over the bridge on the ascent (lalaih), and if belonging to
the ever-stationary (hamistagan) [purgatory] he goes thither where their
place is, if along with an excess of good works his habits are correct
(frarun-dad) he goes even unto heaven (vahishto), and if along with an
excess of good works and correct habits he has chanted the sacred hymns
(gasano) he goes even unto the supreme heaven (garothman). 4. He who is of
the wicked falls from the lower end (tih) of the bridge, or from the middle
of the bridge; he falls head-foremost to hell, and is precipitated
(nikuni-aito) unto that grade which is suitable for his wickedness.
CHAPTER 21.
1.
The twentieth question is that which you ask thus: How are the Chinwad
bridge, the Daitih peak (chakad), and the path of the righteous and wicked;
how are they when one is righteous, and how when one is wicked?
2.
The reply is this, that thus the high-priests have said, that the Daitih
peak is in Airan-vej [Eranwej], in the middle of the world; reaching unto
the vicinity of that peak is that beam-shaped (dar-kerpo) spirit, the
Chinwad bridge, which is thrown across from the Alburz enclosure (var) back
to the Daitih peak. 3. As it were that bridge is like a beam of many sides,
of whose edges (posto) there are some which are broad, and there are some
which are thin and sharp; its broad sides (sukiha) are so large that its
width is twenty-seven reeds (nai), and its sharp sides are so contracted
(tang) that in thinness it is just like the edge of a razor. 4. And when the
souls of the righteous and wicked arrive it turns to that side which is
suitable to their necessities, through the great glory of the creator and
the command of him who takes the just account.
5.
Moreover, the bridge becomes a broad bridge for the righteous, as much as
the height of nine spears (nizhako) -- and the length of those which they
carry is each separately three reeds--; and it becomes a narrow bridge for
the wicked, even unto a resemblance to the edge of a razor. 6. And he who is
of the righteous passes over the bridge, and a worldly similitude of the
pleasantness of his path upon it is when thou shalt eagerly and unweariedly
walk in the golden-colored spring, and with the gallant (hu-chir) body and
sweet-scented blossom in the pleasant skin of that maiden spirit, the price
of goodness. 7. He who is of the wicked, as he places a footstep on to the
bridge, on account of affliction (siparih) and its sharpness, falls from the
middle of the bridge, and rolls over head-foremost. 8. And the
unpleasantness of his path to hell is in similitude such as the worldly one
in the midst of that stinking and dying existence (hastan), there where
numbers of the sharp-pointed darts (tezo muk dujo) are planted out inverted
and point upwards, and they come unwillingly running; they shall not allow
them to stay behind, or to make delay. 9. So much greater than the worldly
similitude is that pleasantness and unpleasantness unto the souls, as such
as is fit for the spirit is greater than that fit for the world.
CHAPTER 22.
1.
The twenty-first question is that which you ask thus: When he who is
righteous passes away, who has performed much worship of the sacred beings,
and many duties and good works, do the spirit of creation, the spirit of the
sacred ceremony (yazishno) and religion of the Mazda-worshippers, the water,
earth, plants, and animals, make complaint unto Ohrmazd, owing to the
passing away of him who is righteous, and is it distressing to them when he
goes out from the world, or how is it?
2.
The reply is this, that as to him who is of the righteous, in his transit
of worldly pain in passing away, and also after passing away to the passage
onwards which is his limit (shtar) still in the perplexing account, and,
after the account, in his own joy, and in what occurs when his gossips
(ham-vachan) in the world -- by whom the spiritual beings are also not
unrecognized, nor his position unknown -- are in worldly demeanor downcast
and grieving, on all these occasions his thoughts, procuring forgiveness,
are about the sacred beings. 3. And the spirit of creation, and the good
spirit of the religion of the Mazda-worshippers, which are in the worldly
existence -- of which also, in the world, that righteous one is a praiser,
an employer, a manager, a protection, and a forbearing friend -- shall make
an outcry to the creator about him who is righteous, who is away from
worldly protection, also for the granting of a promoter of forbearance, and
for a restorer (avordar) of what is extorted; likewise a petition about the
compensatory concomitants as to his new protection and disposer.
4.
And the almighty creator responds, and allots a teacher for smiting the
fiend, for the satisfaction of the righteous, and for the protection of the
good creatures. 5. As it is said, that in every age a high-priest of the
religion and his managing of the creatures are made manifest, in whom, in
that age, the protection of the creatures and the will of the sacred beings
are progressing.
CHAPTER 23.
Death and how the life departs from the body
1.
The twenty-second question is that which you ask thus: When they shall
snatch forth the life from the body of man how does it depart?
2.
The reply is this, that it is said to be in resemblance such as when the
redness is drawn up out of a fire; for when the inflammable material of a
fire is burnt, and has remained without glowing, and when it does not obtain
new inflammable material, or extinguishing matter (nizhayishnik) comes upon
it, its redness and heat then depart from it; the life, too, on the
departure of the breath (vado vashakih), does not stay in the body, but in
like manner departs.
3.
To a like purport the high-priests of the religion have also said this,
that mortals and men by listening perceive the time when the spirits shall
put a noose (band) on the neck; when his time has fully come one then
conducts him with a companion (pavan ham-bar), and at his falling are the
place of death and cause of death; and having made lethargy (bushasp)
deliver him up, and terrified his fever (tapo), death (aosh) seizes
decrepitude (zarman) away from him.
4.
The strength in those intrusted with him, and the good proceedings and
pursuit of means which remain behind, giving them strength, are the
determination (vichir) which is their own inward physician. 5. And should it
be a passing away (vidarg) which obtains no light, and on account of their
disquietudes they have gone to the understanders of remedies for strength
for the remedial duties, and the way is closed, he proceeds with
insufficiency of means. 6. And the soul of the body, which is the master of
its house (kadak khudai), along with the animating life, goes out of the
impotent body to the immortal souls, as a wise master of a house goes out of
a foreign (anirano) house to a residence of the good worship.
7.
It was also told to the ancient learned that life (khaya) is where there
is a living spirit within the soul's body, which is connected with the soul,
as much as a development (sarituntano) of the body, and is the life
(zivandakih) of the soul of a body of one passed away.
CHAPTER 24.
1.
The twenty-third question is that which you ask thus: When he who is
righteous passes away, where is the place the soul sits the first night, the
second, and the third; and what does it do?
2.
The reply is this, that thus it is said, that the soul of man, itself the
spirit of the body, after passing away, is three nights upon earth, doubtful
about its own position (gas), and in fear of the account; and it experiences
terror, distress (dahyako), and fear through anxiety about the Chinwad
bridge; and as it sits it notices about its own good works and sin. 3. And
the soul, which in a manner belongs to that same spirit of the body which is
alike experiencing and alike touching it, becomes acquainted by sight with
the sin which it has committed, and the good works which it has scantily
done.
4.
And the first night from its own good thoughts, the second night from its
good words, and the third night from its good deeds it obtains pleasure for
the soul; and if also, with the righteousness, there be sin which remains in
it as its origin, the first punishment in retribution for the evil deed
occurs that same third night. 5. The same third night, on the fresh arrival
of a dawn, the treasurer of good works, like a handsome maiden (kaniko),
comes out to meet it with the store of its own good works; and, collected by
witches (pariko-chind), the sin and crime unatoned for (atokhto) come on to
the account and are justly accounted for.
6.
For the remaining (ketrund) sin it undergoes punishment at the [chinwad]
bridge, and the evil thoughts, evil words, and evil deeds are atoned for;
and with the good thoughts, good words, and good deeds of its own
commendable and pleasing spirit it steps forward unto the supreme heaven
(garothman), or to heaven (vahishto), or to the ever-stationary (hamistagan)
[purgatory] of the righteous, there where there is a place for it in
righteousness.
CHAPTER 25.
1.
The twenty-fourth question is that which you ask thus: When he who is
wicked shall die, where is the place the soul sits the first night, the
second, and the third; and what does it say and do?
2.
The reply is this, that those three nights the soul is upon earth, and
notices about the thoughts, words, and deeds of its own body; it is doubtful
about its own position, and experiences grievous fear of the account, great
terror of the bridge, and perplexing fear on account of hell. 3. Thought is
oppressive as an indicator of fear, and the soul, in a manner the spirit of
the body, is a computer and acquirer of acquaintance by sight about the good
works which it has not done, and the sin which it has committed.
4.
And the first night it is hastening away from its own evil thoughts? the
second night from its own evil words, and the third night from its own evil
deeds; but, owing to the good works which it has done in the world, the
first night the spirit of its good thoughts, the second night the spirit of
its good words, and the third night the spirit of its good deeds, come unto
the soul, and become pleasing and commendable to it.
5.
And the third night, on the fresh arrival of a dawn, its sin, in the
frightful, polluted shape of a maiden (charatik) who is an injurer, comes to
meet it with the store of its sin; and a stinking northerly wind comes out
to meet it, and it comes on shudderingly, quiveringly, and unwillingly
running to the account. 6. And through being deceived and deceiving, heresy
(avarun-dinoih), unrelenting and false accusation of constant companions,
and the wide-spread sinfulness of a fiend-like existence (druj-stihih) it is
ruined, falls from the bridge, and is precipitated to hell.
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CHAPTER 26.
1.
The twenty-fifth question is that which you ask thus: How are the nature
of heaven (vahisht), and the comfort and pleasure which are in heaven?
2.
The reply is this, that it is lofty, exalted, and supreme, most brilliant,
most fragrant, and most pure, most supplied with beautiful existences, most
desirable, and most good, and the place and abode of the sacred beings (yazdano).
3. And in it are all comfort, pleasure, joy, happiness (vashidagih), and
welfare, more and better even than the greatest and most supreme welfare and
pleasure in the world; and there is no want, pain, distress, or discomfort
whatever in it; and its pleasantness and: the welfare of the angels are from
that constantly beneficial place (gas), the full and undiminishable space (gunj),
the good and boundless world.
4.
And the freedom of the heavenly from danger from evil in heaven is like
unto their freedom from disturbance, and the coming of the good angels is
like unto the heavenly ones' own good works provided. 5. This prosperity (freh-hasto)
and welfare of the spiritual existence is more than that of the world, as
much as that which is unlimited and everlasting is more than that which is
limited and demoniacal (shedaniko).
CHAPTER 27.
1.
The twenty-sixth question is that which you ask thus: How are the nature
of hell, and the pain, discomfort, punishment, and stench of hell?
2.
The reply is this, that it is sunken, deep, and descending, most dark,
most stinking, and most terrible, most supplied with wretched existences (anazidantum),
and most bad, the place and cave (grestako) of the demons and fiends. 3. And
in it is no comfort, pleasantness, or joy whatever; but in it are all
stench, filth, pain, punishment, distress, profound evil, and discomfort;
and there is no resemblance of it whatever to worldly stench, filthiness,
pain, and evil. 4. And since there is no resemblance of the mixed evil of
the world to that which is its sole-indicating (ae-numai) good, there is
also a deviation (gumishno) of it from the origin and abode of evil.
5.
And so much more grievous is the evil in hell than even the most grievous
evil on earth, as the greatness of the spiritual existence is more than that
of the world; and more grievous is the terror of the punishment on the soul
than that of the vileness of the demons on the body. 6. And the punishment
on the soul is from those whose abode it has become, from the demons and
darkness -- a likeness of that evil to hell -- the head (kamarako) of whom
is Ahriman the deadly.
7.
And the words of the expressive utterance of the high-priests are these,
that where there is a fear of every other thing it is more than the thing
itself but hell is a thing worse than the fear of it.
CHAPTER 28.
1.
The twenty-seventh question is that which you ask thus: Why and what is
the ceremony of the three nights (satuih), when during three days they order
and perform the sacred-cake ceremony (yazishno drono) of Srosh?
2.
The reply is this, that the life and soul, when from the realm of the
spirit of air they attain unto worldly attire, and have passed into its pain
and misfortune, are more sensitive (nazuktar); owing to their nurture,
birth, and mission, protection and defense are more desirable and more
suitable for the discreet (hu-chiraganiktar); and milk food, and renewed (navagunak)
and constant attention to the fire are requisite. 3. So also when they are
ousted from bodily existence, and pain and the eradication of life have come
upon them, they are in like manner more sensitive, and sending them
protection and defense from spirits and worldly existences is more
desirable. 4. And on account of their spiritual character the offering (firishtishno)
of gifts for the angels, fit for the ritual of a spirit (mainok nirangik),
is more presentable; and also a fire newly tended (nogond) is that which is
more the custom in the sacred ceremony (yazishno).
5.
For the same reason in the three days when in connection with the soul the
sacred ceremony, the burning of fire, its cleanly clearance (gondishno), and
other religious and ritualistic defense, feeding on milk and eating with a
spoon are ordered, because -- as the sacred ceremony, the defense and
protection of the worldly existences, is, by order of the creator, the
business of Srosh the righteous, and he is also one of those taking the
account in the three nights -- Srosh the righteous gives the soul, for three
days and nights, the place of the spirit of air in the world, and
protection. 6. And because of the protectiveness of Srosh, and that one is
assisted likewise by Srosh's taking the account, and for that purpose, are
the manifest reasons for performing and ordering the ceremony of Srosh for
three days and nights.
7.
And the fourth day the ordering and performing the ceremony of the
righteous guardian spirit (asho farohar) are for the same soul and the
remaining righteous guardian spirits of those who are and were and will be,
from Gayomard the propitious to Soshans the triumphant.
CHAPTER 29.
1.
The twenty-eighth question is that you ask thus: For what reason is it not
allowable to perform the ceremony of Srosh, the living spirit (ahvo), along
with other propitiations (shnumano), when they reverence him separately?
2.
The reply is this, that the lord of all things is the creator who is
persistent over his own creatures, and a precious work is his own true
service which is given by him to Srosh the righteous whom, for this reason,
one is to reverence separately when even his name is not frequently
mentioned, and one is not even to reverence the names of the archangels [amahraspandan]
with him.
CHAPTER 30.
1.
The twenty-ninth question is that which you ask thus: The third night, in
the light of dawn, what is the reason for consecrating separately the three
sacred cakes [dron] with three dedications (shnuman)?
2.
The reply is this, that one sacred cake, whose dedication is to Rashn and
Ashtad, is for satisfying the light of dawn and the period of Ushahin,
because the mountain Aushdashtar [Av. Ushi-darena] is mentioned in the
propitiation of the angel [Yazad] Ashtad. 3. With Ashtad is the propitiation
of the period of Ushahin, and she is the ruler of glory [khwarenah] of that
time when the account occurs; the souls are in the light of the dawn of
Ushahin when they go to the account; their passage (vidar) is through the
bright dawn.
4.
One sacred cake, which is in propitiation of the good Vae, is, moreover,
on this account: whereas the bad Vae is a despoiler and destroyer, even so
the good Vae is a resister (kukhshidar), and likewise encountering the bad
Vae; he is also a diminisher (vizudar) of his abstraction of life, and a
receiver and protection of life, on account of the sacred cake [Dron].
CHAPTER 31.
1.
The thirtieth question is that which you ask thus: When a soul of the
righteous goes on to heaven, in what manner does it go; also, who receives
it, who leads it, and who makes it a household attendant of Ohrmazd? Also,
does any one of the righteous in heaven come out to meet it, and shall any
thereof make inquiry of it, or how? 2. Shall they also make up an account as
to its sin and good works, and how is the comfort and pleasantness in heaven
shown to it; also, what is its food? 3. Is it also their assistance which
reaches unto the world, or not? And is the limit (samano) of heaven
manifest, or what way is it?
4.
The reply is this, that a soul of the righteous steps forth unto heaven
through the strength of the spirit of good works, along with the good spirit
which is the escort (parvanako) of the soul, into its allotted station and
the uppermost (tayiko) which is for its own good works; along with the
spiritual good works, without those for the world, and a crown and coronet,
a turban-sash and a fourfold fillet-pendant, a decorated robe (jamako) and
suitable equipments, spiritually flying unto heaven (vahisht) or to the
supreme heaven (Garothman), there where its place is. 5. And Vohuman, the
archangel [amahraspand], makes it a household attendant (khavag-i-maninedo)
to Ohrmazd the creator, and by order of Ohrmazd announces its position (gas)
and reward; and it becomes glad to beg for the position of household
attendant of Ohrmazd, through what it sees and knows.
6.
Ohrmazd the creator of good producers (dahakan) is a spirit even among
spirits, and spirits even have looked for a sight of him; which spirits are
manifestly above worldly existences. 7. But when, through the majesty of the
creator, spirits put on worldly appearances (venishnoiha), or are attending
(sinayaniko) to the world and spirit, and put away appearance (venishno
apadojend), then he whose patron spirit (ahvo) is in the world is able to
see the attending spirits, in such similitude as when they see bodies in
which is a soul, or when they see a fire in which is Warharan, or see water
in which is its own spirit. 8. Moreover, in that household attendance, that
Ohrmazd has seen the soul is certain, for Ohrmazd sees all things; and many
even of the fiend's souls, who are put away from those of Ohrmazd in
spiritual understanding, are delighted by the appearance (numudano) of those
of Ohrmazd.
9.
And the righteous in heaven, who have been his intimate friends, of the
same religion and like goodness, speak to him of the display of affection,
the courteous inquiry, and the suitable eminence from coming to heaven, and
his everlasting well-being in heaven.
10.
And the account as to sin and good works does not occur unto the heavenly
ones; it is itself among the perplexing questions of this treatise, for the
taking of the account and the atonement for the sins of a soul of those
passed away and appointed unto heaven happen so, although its place (gas) is
there until the renovation of the universe, and it has no need for a new
account. 11. And that account is at the time the account occurs; those
taking the account are Ohrmazd, Vohuman, Mihr, Srosh, and Rashn, and they
shall make up the account of all with justice, each one at his own time, as
the reply is written in its own chapter.
12.
As to that which you ask concerning food, the meals of the world are taken
in two ways: one is the distribution of water in haste, and one is with
enjoyment (aurvazishno) to the end; but in heaven there is no haste as to
water, and rejoicing with much delight they are like unto those who, as
worldly beings, make an end of a meal of luxury (aurvazishnikih). 13. To
that also which is the spiritual completion of the soul's pleasure it is
attaining in like proportion, and in its appearance to worldly beings it is
a butter of the name of Maidyozarem. 14. And the reason of that name of it
is this, that of the material food in the world that which is the product of
cattle is said to be the best (pashum), among the products of cattle in use
as food is the butter of milk, and among butters that is extolled as to
goodness which they shall make in the second month of the year, and when
Mihr is in the constellation Taurus; as that month is scripturally (dinoiko)
called Zaremaya, the explanation of the name to be accounted for is this,
that its worldly representative (andazako) is the best food in the world.
15.
And there is no giving out of assistance by the soul of the righteous from
heaven and the supreme heaven; for, as to that existence full of joy, there
is then no deserving of it for any one unless each one is fully worthy of
it. 16. But the soul has a remembrance of the world and worldly people, its
relations and gossips; and he who is unremembered and unexpecting (abarmarvad)
is undisturbed, and enjoys in his own time all the pleasure of the world as
it occurs in the renovation of the universe, and wishes to attain to it. 17.
And, in like manner, of the comfort, pleasure, and joy of the soul, which,
being attained in proportion, they cause to produce in heaven and the
supreme heaven, its own good works of every kind are a comfort and pleasure
such as there are in the world from a man who is a wise friend -- he who is
a reverent worshipper -- and other educated men, to her who is a beautiful,
modest, and husband-loving woman -- she who is a manager (arastar) under
protection -- and other women who are clever producers of advantage. 18.
This, too, which arises from beasts of burden, cattle, wild beasts, birds,
fish, and other species of animals; this, too, from luminaries, fires,
streams (hu-tajishnan), winds, decorations, metals, and colored earths;
this, too, which is from the fences (pardakano) of grounds, houses, and the
primitive lands of the well-yielding cattle; this, too, which is from
rivers, fountains, wells, and the primary species of water; this, too, which
is from trees and shrubs, fruits, grain, and fodder, salads, aromatic herbs,
and other plants; this, too, which is the preparation of the land for these
creatures and primitive creations; this, too, from the species of pleasant
tastes, smells, and colors of all natures, the producers of protections, the
patron spirits (ahuan), and the appliances of the patron spirits, can come
unto mortals.
19.
And what the spirit of good works is in similitude is expressly a likeness
of stars and males, females and cattle, fires and sacred fires, metals of
every kind, dogs, lands, waters, and plants. 20. The spiritual good works
are attached (avayukhto) to the soul, and in the degree and proportion which
are their strength, due to the advancement of good works by him who is
righteous, they are suitable as enjoyment for him who is righteous. 21. He
obtains durability thereby and necessarily preparation, conjointly with
constant pleasure and without a single day's vexation (ayomae-beshiha).
22.
There is also an abundant joyfulness, of which no example is appointed (vakhto)
in the world from the beginning, but it comes thus to those who are heavenly
ones and those of the supreme heaven; and of which even the highest worldly
happiness and pleasure are no similitude, except through the possession of
knowledge which is said to be a sample of it for worldly beings. 23. And of
its indications by the world the limited with the unlimited, the
imperishable with perishableness, the consumable with inconsumableness are
then no equivalent similitudes of it. 24. And it is the limited, perishable,
and consumable things of the world's existence which are the imperishable
and inconsumable ones of the existence of endless light, the indestructible
ones of the all-beneficial and ever-beneficial space (gunj), and the
all-joyful ones -- without a single day's vexation -- of the radiant supreme
heaven (Garothman). 25. And the throne (gas) of the righteous in heaven and
the supreme heaven is the reward he obtains first, and is his until the
resurrection, when even the world becomes pure and undisturbed; he is
himself unchangeable thereby, but through the resurrection he obtains what
is great and good and perfect, and is eternally glorious.
CHAPTER 32.
1.
The thirty-first question is that which you ask thus: When he who is
wicked goes to hell, how does he go, and in what manner does he go; also,
who comes to meet him, and who leads him to hell; also, does any one of the
infernal ones (dushahuikano) come to meet him, or how is it? 2. Shall they
also inflict punishment upon him, for the sin which he has committed, at
once, or is his punishment the same until the future existence? 3. Also,
what is their food in hell, and of what description are their pain and
discomfort; and is the limit of hell manifest, or how is it?
4.
The reply is this, that a soul of the wicked, the fourth night after
passing away, its account being rendered, rolls head-foremost and totters (kapinedo)
from the Chinwad bridge; and Vizarash, the demon, conveys (nayedo) him
cruelly bound therefrom, and leads him unto hell. 5. And with him are the
spirits and demons connected with the sin of that soul, watching in many
guises, resembling the very producers of doubt (viman-dadaran-ich), the
wounders, slayers, destroyers, deadly ones, monsters (dush-gerpano), and
criminals, those who are unseemly, those, too, who are diseased and
polluted, biters and tearers, noxious creatures, windy stenches, glooms,
fiery stenches, thirsty ones, those of evil habits, disturbers of sleep (khvap-kharan),
and other special causers of sin and kinds of perverting, with whom, in
worldly semblance, are the spiritual causers of distress. 6. And
proportional to the strength and power which have become theirs, owing to
his sin, they surround him uncomfortably, and make him experience vexation,
even unto the time of the renovation of the universe. 7. And through the
leading of Vizarash he comes unwillingly unto hell, becomes a household
attendant (khavag-i-manoi-aito) of the fiend and evil one, is repentant of
the delusion of a desire for fables (vardakiha), is a longer for getting
away from hell to the world, and has a wonderful desire for good works.
8.
And his food is as a sample of those which are among the most fetid, most
putrid, most polluted, and most thoroughly unpleasant; and there is no
enjoyment and completeness in his eating, but he shall devour (jalad) with a
craving which keeps him hungry and thirsty, due to water which is hastily
sipped. 9. Owing to that vicious habit there is no satisfaction therefrom,
but it increases his haste and the punishment, rapidity, and tediousness of
his anguish.
10.
The locality in hell is not limited (samani-ait) before the resurrection,
and until the time of the renovation of the universe [Frashegird] he is in
hell. 11. Also out of his sin is the punishment connected with it, and that
punishment comes upon him, from the fiend and spirit of his own sin, in that
manner and proportion with which he has harassed and vexed others and has
reverenced, praised, and served that which is vile.
12.
And at the time of the renovation, when the fiend perishes, the souls of
the wicked pass into melted-metal (ayeno) for three days; and all fiends and
evil thoughts, which are owing to their sin, have anguish effectually, and
are hurried away by the cutting and breaking away of the accumulation (ham-dadakih)
of sin of the wicked souls. 13. And by that pre-eminent (avartum) ablution
in the melted metal they are thoroughly purified from guilt and infamy (dasto
va raspako), and through the perseverance (khvaparih) and mercifulness of
the pre-eminent persistent ones they are pardoned, and become most saintly (mogtum)
pure ones; as it is said in metaphor that the pure are of two kinds, one
which is glorious (khvarvato), and one which is metallic (ayenavato).
14.
And after that purification there are no demons, no punishment, and no
hell as regards the wicked, and their disposal (virastako) also is just;
they become righteous, painless, deathless, fearless, and free from harm.
15. And with them comes the spirit of the good works which were done and
instigated by them in the world, and procures them pleasure and joy in the
degree and proportion of those good works. 16. But the recompense of a soul
of the righteous is a better formation (veh-dadih) and more.
CHAPTER 33.
1.
As to the thirty-second question and reply, that which you ask is thus: In
which direction and which land is hell, and how is it?
2.
The reply is this, that the place of a soul of the wicked, after the dying
off of the body, is in three districts (vimand): one of them is called that
of the ever-stationary [hamistagan or purgatory] of the wicked, and it is a
chaos (gumezako), but the evil is abundantly and considerably more than the
good; and the place is terrible, dark, stinking, and grievous with evil. 3.
And one is that which is called the worst existence, and it is there the
first tormentors (vikhrunigano) and demons have their abode; it is full of
evil and punishment, and there is no comfort and pleasure whatever. 4. And
one is called Drujaskan, and is at the bottom of the gloomy existence, where
the head (kamarako) of the demons rushes; there is the populous abode of all
darkness and all evil.
5.
These three places, collectively, are called hell, which is northerly,
descending, and underneath this earth, even unto the utmost declivity of the
sky; and its gate is in the earth, a place of the northern quarter, and is
called the Arezur ridge, a mountain which, among its fellow mountains of the
name of Arezur that are amid the rugged (kofik) mountains, is said in
revelation to have a great fame with the demons, and the rushing together
and assembly of the demons in the world are on the summit of that mountain,
or as it is called 'the head of Arezur.'
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CHAPTER 34.
1.
As to the thirty-third question and reply, that which you ask is thus: In
what manner is there one way of the righteous from the Daitih peak to
heaven, and one of the wicked to hell; and what is their nature?
2.
The reply is this, that: one is for ascent, and one for descent; and on
account of both being of one appearance I write thus much for understanding
and full explanation, that is to say: (3) The righteous souls pass over on
the Chinwad bridge by spiritual flight and the power of good works; and they
step forth up to the star, or to the moon, or to the sun station, or to the
endless light [Anagran]. 4. The soul of the wicked, owing to its falling
from the bridge, its lying demon, and the pollution collected by its sin,
they shall lead therefrom to the descent into the earth, as both ways lead
from that bridge on the Daitih peak.
CHAPTER 35.
1.
The thirty-fourth question is that which you ask thus: Does this world
become quite without men, so that there is no bodily existence in it what-
ever, and then shall they produce the resurrection, or how is it?
2.
The reply is this, that this world, continuously from its immaturity even
unto its pure renovation [Frashegird] has never been, and also will not be,
without men; and in the evil spirit, the worthless (ashapir), no stirring
desire of this arises. 3. And near to the time of the renovation the bodily
existences desist from eating, and live without food (pavan akhurishnih);
and the offspring who are born from them are those of an immortal, for they
possess durable and blood-exhausted (khun-girai) bodies. 4. Such are they
who are the bodily-existing men that are in the world when there are men,
passed away, who rise again and live again.
CHAPTER 36.
1.
The thirty-fifth question is that which you ask thus: Who are they who are
requisite in producing the renovation of the universe [Frashegird], who were
they, and how are they?
2.
The reply is this, that of those assignable for that most perfect work the
statements recited are lengthy, for even Gayomard, Yim the splendid [Jamshed],
Zartosht the Spitaman, the spiritual chief (rado) of the righteous, and many
great thanksgivers were appointed for completing the appliances of the
renovation; and their great miracles and successful (avachiraganik)
management have moved on, which works for the production of the renovation.
3. Likewise, on the approach of the renovation, Keresasp the Saman who
smites Dahak [Zohak], Kai-Khusro who was made to pass away by Vae the
long-continuing lord, Tus and Vevan [Giw] the allies (avakano), and many
other mighty doers are aiding the production of the renovation.
4.
But those who are the producers of the renovation more renowned throughout
the spheres (vaspoharakaniktar) are said to be seven, whose names are
Roshano-chashm [Av. Raochas-chaeshman], Khur-chashm [Av. Hvare-chaeshman],
Fradat-gadman [Fradat-hvareno], Varedat-gadman [Av. Varedat-hvareno],
Kamak-vakhshishn [Av. Vouru-nemo], Kamak-sud [Av. Vouru-savo], and Soshans
[Av. Saoshyas]. 5. As it is said that in the fifty-seven years, which are
the period of the raising of the dead, Roshan-chashm in Arzah, Khur-chashm
in Savah, Fradat-gadman in Fradatafsh, Varedat-gadman in Vidatafsh,
Kamak-vakhshishn in Vorubarst, and Kamak-sud in Vorujarsht, while Soshans in
the illustrious and pure Khwaniras is connected with them, are immortal. 6.
The completely good sense, perfect hearing, and full glory of those seven
producers of the renovation [Frashegird] are so miraculous that they
converse from region unto region, every one together with the six others,
just as now men at an interview utter words of conference and cooperation
with the tongue, one to the other, and can hold a conversation.
7.
The same perfect deeds for six years in the six other regions, and for
fifty years in the illustrious Khwaniras, prepare immortality, and set going
everlasting life and everlasting weal (sudih) through the help and power and
glory of the omniscient and beneficent spirit, the creator Ohrmazd.
CHAPTER 37.
1.
As to the thirty-sixth question and reply, that which you ask is thus: How
shall they produce the resurrection, how do they prepare the dead, and when
the dead are prepared by them, how are they? 2. When it is produced by them,
is an increase in the brilliance of the stars, moon, and sun necessary, and
does it arise, or not? are there seas, rivers, and mountains, or not? and is
the world just as large as this, or does it become more so and wider?
3.
The reply is this, that the preparation and production of the resurrection
are an achievement connected with miracle, a sublimity (rabaih), and,
afterwards, also a wondrous appearance unto the creatures who are
uninformed. 4. The secrets and affairs of the persistent creator are like
every mystery and secret; excepting himself -- he who is capable of all
knowledge, the fully-informed, and all in all (vispano vispo) -- no one of
the worldly beings and imperfect spirits has known them.
5.
A true proverb (gobishno-go) of the intelligent and worldly, which is
obvious, is that as it is easier in teaching to teach again learning already
taught and forgotten than that which was untaught, and easier to repair
again a well-built house, given gratuitously, than that which is not so
given, so also the formation again of that which was formed is more
excellent (hunirtar), and the wonder is less, than the creation of
creatures. 6. And through the wisdom and glory of the omniscient and
omnipotent creator, by whom the saddened (alikhto) creatures were created,
that which was to perish is produced again anew, and that which was not to
perish, except a little, is produced handsome even for a creation of the
creator.
7.
He who is a pure, spiritual creature is made unblemished; he, also, who is
a worldly creature is immortal and undecaying, hungerless and thirstless,
undistressed and painless; while, though he moves (jundedo) in a gloomy,
evil existence, the fiend is rightly judging from its arrangement (min
nivardo) that it is not the place of a beneficent being, but the place of an
existence which is deadly, ignorant, deceiving, full of malice, seducing,
destroying, causing disgrace, making unobservant (aubengar), and full of
envy. 8. And his existence is so full of malice, deceit, seductiveness,
unobservance, destructiveness, and destruction that he has no voice except
for accomplices (ham-budikan) and antagonists, except also for his own
creatures and gossips when their hearts are desirous of evil, seducing,
destroying, making unobservant, causing malice, and bearing envy. 9. And he
is disclosed (vishad) from his own origin and abyss full of darkness, unto
the limits of darkness and confines of the luminaries; and in his
terribleness and demoniacal deliberation he gazes at the unblemished light
and creatures of the beneficent Ohrmazd. 10. And through abundant envy and
complete maliciousness is his lying; and he mounts (subaredo) to seize,
destroy, render unobservant, and cause to perish these same well-formed
creatures of the sacred beings. 11. And owing to his observance of falsehood
he directed falsehood and lies with avidity (vareno), which were necessary
for obtaining his success in his own rendering others unobservant (aubeno);
even in the nine thousand winters (hazangrok zim) of falsehood that which is
disregarded therein is his own falsity.
12.
He who is the most lordly of the lords of the pre-eminent luminaries, and
the most spiritual of spirits, and all the beings of Ohrmazd the creator --
who was himself capable of an effectual (tubano) gain for every scheme of
his -- do not allow that fiend into the interior, into the radiance
(farogid) of the luminaries. 13. And they understood through their own
universal wisdom that fiend's thoughts of vileness, and meditation of
falsehood and lies, and became aware of them by themselves and through their
own intuition, and shall not accept the perdition (aoshih) of the fiend, but
are to be rightly listening to the commands of him [Ohrmazd] who is worthy.
14. For his [the fiend's] is not the nature of him who is good, nor the
wisdom of him who is propitious; and he does not turn from the confines of
the shining ones, and the developments pertaining to those of the good
being, until he arrives at the creatures; and he struggles in an attempt
(auzmano), spreads forth into the sky, is mobbed (garohagi-ait) in combats,
is completely surrounded, and is tested with perfect appliances. 15. His
resources, also, are destroyed, his internal vigor is subdued, his weapons
of falsehood are disregarded, and his means of deceiving shall perish; and
with completeness of experience, thorough painfulness, routed troops, broken
battle-array, and disarranged means he enjoys on the outside the radiance of
the luminaries with the impotence (anaiyyaragih) of a desire which again
returns to him.
16.
And the same well-shining light of all kinds of the creator, when they
shall not let in him who is Ahriman, shall remain an unlimited time, while
the fiend is in household attendance on those of the frontier through not
being let in, and constantly troubled at the everlasting creatures. 17. The
household attendance of the fiend seemed to it [the light] perpetually
afflicting; and also the previous struggle of the fiend when the celestial
spirit (ahvo) pertaining to the luminaries was not contended with by him,
his defeat (makhituntano) when the luminaries were not defeated by him, his
infliction of punishment before sin, and his causing hatred before hatred
exists are all recounted by it to the justice and judiciousness whose
unchangeableness, will, persistence, and freedom from hatred -- which is the
character of its faithful ones -- are not so, to him who is the primeval
(peshako) creator.
18.
The fiend, after his falsity, the struggle -- on account of the fighting
of the shining ones and the decreed keeping him away which was due to the
fighter for the luminaries -- and the ill-success of the struggle of himself
and army, ordered the beating back of the worthy fighter against
destruction, the malicious avenging again of the causer of hatred, and the
destroyer's internal vileness and disorganization anew of his own place. 19.
He saw the beneficent actions by which, through the wisdom of Ohrmazd, the
spiritual wisdom, within the allotted (burin-homond) time, the limited
space, the restricted conflict, the moderate trouble, and the definite
(farjam-homand) labor existing, struggles against the fiend, who is the
unlawful establisher of the wizard; and he returned inside to fall disarmed
(asamano) and alive, and until he shall be fully tormented (pur-dardag-hae)
and shall be thoroughly experienced, they shall not let him out again in the
allotted time that the fiend ordered for the success of falsehood and lies.
20. And the same fiend and the primeval (kadmon) demons are cast out
confusedly, irreverently, sorrowfully, disconcertedly, fully afflicting
their friends, thoroughly experienced, even with their falsehoods and not
inordinate means, with lengthy slumbers, with broken-down (avasist) deceits
and dissipated resources, confounded and impotent, into the perdition of
Ahriman, the disappearance of the fiend, the annihilation of the demons, and
the non-existence of antagonism.
21.
To make the good creatures again fresh and pure, and to keep them constant
and forward in pure and virtuous conduct is to render them immortal; and the
not letting in of the coexistent one, owing to the many new assaults
(padjastoih) that occur in his perpetual household attendance of falsity --
through which there would have been a constant terror of light for the
creatures of the sacred beings [Yazads] -- is to maintain a greater
advantage. 22. And his (Ohrmazd's) means are not the not letting in of the
fiend, but the triumph arranged for himself in the end -- the endless,
unlimited light being also produced by him, and the constantly-beneficial
space that is self-sustained -- which (triumph) is the resource of all
natures, races, characters, powers, and duties from the beginning and
maturing of those of the good religion and the rushing of the liar and
destroyer on to the creatures, which are requisite for the final, legitimate
triumph of the well-directing creator, and for the termination of the
struggles of all by the protection and recompense of the praises and
propitiation performed, which are the healing of the righteous and the
restoration of the wicked at the renovation [Frashegird]. 23. Even these
developments, even these established habits (dad-shaniha), even these
emissions of strength, even these births, even these races, even these
townspeople (dihikoiha), even these characters, even these sciences, even
these manageable and managing ones, and even these other, many, special
species and manners which at various periods (anbano) of time are in the
hope that the quantity and nature of their auxiliaries may be complete, and
their coming accomplished and not deficient in success (vakhto), are
distributed and made happy by him.
24.
The sky is in three thirds, of which the one at the top is joined to the
endless light, in which is the constantly-beneficial space; the one at the
bottom reached to the gloomy abyss, in which is the fiend full of evil; and
one is between those two thirds which are below and above. 25. And the
uppermost third, which is called 'the rampart of the supreme heaven'
(garothmano drupushto), was made by him with purity, all splendor, and every
pleasure, and no access to it for the fiend. 26. And he provided that third
for undisturbedly convoking the pure, the archangels [amahraspandan], and
the righteous that have offered praises who, as it were unarmed (azenavar),
struggle unprepared and thoroughly in contest with the champions of the
coexistent one, and they smite the coexistent one and his own progeny
(goharako) already described, and afford support to the imperishable state,
through the help of the archangels [amahraspandan] and the glory of the
creator. 27. And, again also, in their fearlessness they seek for the
destruction of the demons and for the perfection of the creatures of the
good beings; as one who is fearless, owing to some rampart which is
inaccessible to arrows and blows, and shoots arrows at the expanse below, is
troubled (bakhsedo) for friends below.
28.
And he made a distinction in the prescribed splendor and glory for the
lowermost third of the sky; and the difference is that it is liable to
injury (pavan resh), so that the fiend, who is void of goodness, comes and
makes that third full of darkness and full of demons, and shall be able to
perplex in that difficulty when the thousand winters occur, and the five
detested (lakhsidako) kinds of the demons of life have also overwhelmed with
sin those of the wicked who are deceived by the demons and have fled from
the contest. 29. But they shall not let the fiend fully in, owing to the
luminaries of the resplendent one, during the allotted time when the demons'
punishing and the repentance of the wicked are accomplished.
30.
And he appointed for the middle third the creatures of the world separated
from the world and the spiritual existence; and among those creatures were
produced for them the managing man as a guardian of the creatures, and the
deciding wisdom as an appliance of man; and the true religion, the best of
knowledge was prepared by him. 31. And that third is for the place of combat
and the contest of the two different natures; and in the uppermost part of
the same third is stationed by him the light of the brilliant sun and moon
and glorious stars, and they are provided by him that they may watch the
coming of the adversary, and revolve around the creatures. 32. All the
sacred ceremonies of the distant earth (bum), the light, the abundant rains,
and the good angels vanquish and smite the wizards and witches who rush
about below them, and struggle to perplex by injury to the creatures; they
make all such assailants become fugitives. 33. And through their revolution
the ascents and descents, the increase and diminution (narafsishno), of the
creatures shall occur, the flow and ebb of the seas, and the increase of the
dye-like blood of the inferior creatures; also owing to them and through
them have elapsed the divisions of the days, nights, months, years, periods,
and all the millenniums (hazagrok ziman) of time.
34.
He also appointed unto our forefathers the equipment which is their own, a
material vesture, a sturdy bravery, and the guardian spirits of the
righteous [asho farohar]; and he provided that they should remain at various
times in their own nature, and come into worldly vesture. 35. And those for
great hosts and many slaves are born, for the duties of the period, into
some tribe; he who has plenty of offspring is like Fravak, he who is of the
early law (peshdad) like Hoshang, he who is a smiter of the demon like
Takhmorup, he who is full of glory like Yim [Jamshed], he who is full of
healing like Feridoon, he who has both wisdoms like the righteous
Manushchihar, he who is full of strength like Keresasp, he who is of a
glorious race like Kai-Kavad, he who is full of wisdom like Aoshanar [Av.
Aoshnara?]. 36. He who is noble is like Siyavash [Av. Kavi Syavarshan], he
who is an eminent doer (avarkar) like Kai-Khusro, he who is exalted like
Kai-Vishtasp, he who is completely good like the righteous Zartosht, he who
arranges the world like Peshyotanu, he who is over the religion
(dino-avarag) like Aturo-pad [Adurbad], he who is liturgical like Hushedar,
he who is legal like Hushedar-mah, and he who is metrical and concluding
like Soshans. 37. Among them are many illustrious ones, glorious doers,
supporters of the religion, and good managers, who are completely (apur) for
the smiting of the fiend and the will of the creator.
38.
He also produced the creatures as contenders, and granted assistance
(vedvarih), through the great, in the struggle for the perfect happiness
from heaven at the renovation [Frashegird] of the universe; and he made them
universally (vaspoharakaniha) contented. 39. A vitiated thought of a living,
well-disposed being is a stumble (nishivo) which is owing to evil; and these
are even those contented with death, because they know their limit, and it
shall be definite (burino-homond) and terminable; the evil of the world, in
life, is definite, and they shall not make one exist unlimitedly and
indefinitely in the evil of the world, through an eternal life with pain.
40.
And through a great mystery, wholly miraculous, he produced a durable
immortality for the living; a perplexity so long as the best and utmost of
it is such an immortality of adversity, for it is ever living molested and
eternally suffering. 41. And their development, the strength of lineage
obtained, is ever young in succession, and the tender, well-destined ones,
who are good, are in adversity and perpetuity of life, so that there is a
succession of life through their own well-destined offspring. 42. They
become eternally famous, so that they obtain, every one, an old age which is
renewed, free from sickness and decay, visibly in their own offspring and
family (goharako) whenever they become complete; and any one of the
combative, whose struggle is through the smiting that his fellow-combatant
obtains, is of a comfortable disposition at the balance. 43. This one, too,
is for stepping forth to heaven, even as that pre-eminent one of the
righteous, the greatest of the apostles and the most fortunate of those
born, the chief of worldly beings, the righteous Zartosht the Spitaman, when
the omniscient wisdom, as a trance (gip), came upon him from Ohrmazd, and he
saw him who was immortal and childless, and also him who was mortal and
provided with children; that perpetual life of the childless then seemed to
him terrible, and that succession of mortals seemed commendable; so that the
coming of his assured offspring, Hushedar, Hushedar-mah, and Soshans, became
more longed for and more desired, and death more than the perpetual life of
his own body.
44.
And when he who is all-watchful and all-knowing had arranged the means of
opposing the fiend, there came for destroying, like a general leader
(vispvar), that fiend of deceiving nature, the harassing, rushing,
evil-wishing, primeval (pesh) contender, together with the demons Akomano
('evil thought'), Aeshm ('wrath'), Zarman ('decrepitude'), Bushasp
('lethargy'), craving distress, bygone luck, Vae, Vareno ('lust'),
Asto-vidad, and Vizarash, and the original, innumerable demons and fiends of
Mazendara. 45. And his darkness and gloom, scorpions (kadzuno), porcupines,
and vermin, poison and venom, and the mischief originally in the lowermost
third of the sky, issue upwards, astute in evil, into the middle third, in
which are the agreeable creatures which Ohrmazd created.
46.
And he smote the ox, he made Gayomard mortal, and he shook the earth; and
the land was shattered, creation became dark, and the demons rushed below,
above, and on all sides, and they mounted even to the uppermost third of the
sky. 47. And there the barricade (band) and rampart fortifying (vakhshiko)
the spiritual world is approached, for which the safeguard (nigas) of all
barricades, that is itself the great glory of the pure religion, solving
doubts -- which is the safeguard of all barricades -- is arrayed. 48. And
the splendid, belt-bearing Pleiades, like the star-studded girdle of the
spirit-fashioned, good religion of the Mazda-worshippers, are so arrayed as
luminaries of the fully-glorious ones. 49. And there was no possibility
(aitokih) of any demon or fiend, nor yet even of the demon of demons, the
mightiest (mazvantum) in valor, rushing up across that boundary; they are
beaten back now, when they have not reached it from the gloom, at once and
finally (yak-vayo akhar).
50.
And the fiend of gloomy race, accustomed to destruction (aosh-ayin),
changed into causes of death the position (gas) of the brilliant, supreme
heaven of the pure, heavenly angels -- which he ordained through the power
of Mitokht ('falsehood') -- and the triumph of the glory of the world's
creatures, as ordained through two decrees (ziko): one, the destruction of
the living by the power of death; and one causing the manacling of souls by
a course of wickedness. 51. And he made as leaders therein that one astute
in evil who is already named, and Asto-vidad who is explained as 'the
disintegration of material beings;' he also entrusted the demon Bushasp
('lethargy') with the weakening of the breath, the demon Tap ('fever') with
stupefying and disordering the understanding, and the demon Az
('greediness') with suggesting cravings and causing drinking before having
the thirst of a dog. 52. Also the demon Zarman ('decrepitude') for injuring
the body and abstracting the strength; the bad Vae's tearing away the life
by stupefying the body; the demon Aeshm ('wrath') for occasioning trouble by
contests, and causing an increase of slaughter; the noxious creatures of
gloomy places for producing stinging and causing injury; the demon Zairich
for poisoning eatables and producing causes of death; with Niyaz ('want')
the stealthily-moving and dreading the light, the fearfulness of Nihiv
('terror') chilling the warmth, and many injurious powers and demons of the
destroyers were made by him constant assistants of Asto-vidad in causing
death.
53.
Also, for rendering wicked and making fit for hell those whose souls are
under the sway of falsehood (kadba), which in religious language is called
Mitokht -- since it is said in revelation that that is as much an evil as
all the demons with the demons of demons -- there is Akomano ('evil
thought'), who is with the evil spirit owing to the speaking of Mitokht
('falsehood'). 54. And for his doctrine (dinoih) of falsehood, and winning
the creatures, slander the deceiver, lust the selfish, hatred, and envy,
besides the overpowering progress of disgrace (nang), the improper desires
of the creatures, indolence in seeking wisdom, quarreling about that which
is no indication of learning, disputing (sitoj) about the nature of a
righteous one, and many other seductive powers and demons helping to win,
were made auxiliary to the doctrine of falsehood in deceiving the creatures.
55.
Also, to turn his disturbance to creatures of even other kinds, there are
demons and fiends of further descriptions (freh-aitan); and for the
assistance of those combatants he established also those afflictions
(nivakan) of many, the witches of natures for gloomy places, whose vesture
is the radiance of the lights that fall [meteors], and rush, and turn below
the luminaries which have to soar (vazishnikano) in stopping the way of any
little concealment of the spirits and worldly beings. 56. And they (the
witches) overspread the light and glory of those luminaries, of whose
bestowal of glory and their own diminution of it, moreover, for seizing the
creatures, consist the pain, death, and original evil of the abode for the
demon of demons.
57.
And those demons and original fiends, who are the heads and mighty ones of
the demons, injudiciously, prematurely moving, prematurely speaking, not for
their own disciplined advantage, but with unbecoming hatred, lawless manner,
envy, and spears exposing the body, undesirably struggle together -- a
perplexing contention of troublers -- about the destruction of the
luminaries. 58. The army of angels, judiciously and leisurely fighting for
the good creatures of the sacred beings, not with premature hatred and
forward spears (pesh-nizahih), but by keeping harm away from themselves --
the champions' customary mode of wounding -- valiantly, strongly, properly,
and completely triumphantly struggle for a victory triumphantly fought. 59.
For Ahriman the demons are procurers (vashikano) of success in the contests
till the end, when the fiend becomes invisible and the creatures become
pure.
60.
Since worldly beings observe, explain, and declare among worldly beings
the work of the spirits and knowledge of customs (ristako), by true
observation, through wisdom, that that life (zik) is proper when it is in
the similitude of the true power of wisdom, and the visible life is
undiscerning of that which is to come and that which is provided, so also
the evidence of a knowledge of the end of the contention is certain and
clearly visible. 61. And tokens are discernible and signs apparent which, to
the wisdom of the ancients -- if it extended, indeed, to a knowledge about
this pre-eminent subject -- were hidden by the fiends, who are concealers of
them from the perception (hazishno) of worldly beings, and also from their
coming to the perception of worldly beings.
62.
The learned high-priests who were founders (payinikano) of the religion
knew it (the evidence), and those portions of it were transmitted by them to
the ancients which the successive realizers of it, for the ages before me
(levinam), have possessed. 63. The deceivers [unorthodox] of the
transmitters, who have existed at various times, even among those who are
blessed, have remained a mass of knowledge for me, by being my reminder of
the mature and proper duty of those truly wise (hu-chiraganiko), through the
directions issuable by even worldly decision, and of so many of which I have
a remembrance, for the writing of which there would be no end. 64. Then the
manifest power of the fiend among us below, and the way provided by the
creator for his becoming invisible and his impotence are clear; so also the
full power of the creator of the army of angels, assuredly the procurers of
success in the end, and the accomplishment all-powerfully -- which is his
own advantage -- of the completely-happy progress, forever, of all creations
which are his creatures, are thereby visible and manifest; and many tokens
and signs thereof are manifestly clear.
65.
One is this, that the creator is in his own predestined (bagdadako) abode,
and the fiend is advancing and has rushed in, and his advancing is for the
subjugation of the creation.
66.
One, that the creatures of Ohrmazd are spiritual and also worldly, and
that is no world of the fiend, but he gathers an evil spiritual state into
the world; and as among so many the greed of success is only in one, so the
triumph is manifest of the good spirits and worldly beings over the evil
spirits.
67.
One is this, that his defeat in the end is manifest from his contention
and aggression (pesh-zadarih); for the fiend is an aggressor in an unlawful
struggle, and leaving the army of Ohrmazd -- subsequently the lawful
defender (lakhvar-zadar) -- the fiend of violence is a cause of power among
those wholly unrequiting the creator in the world. 68. If, also, every time
that he smites the creatures he is equally and lawfully beaten once again,
it is assuredly evident therefrom that, when their beating and being beaten
are on an equality together, at first he whose hand was foremost was the
smiter, and the backward fighter was beaten; but at last that backward
fighter is the smiter, and the foremost fighter becomes beaten; for when he
is beaten in the former combat, there is then a combat again, and his enemy
is beaten.
69.
One is this, that when the supply of weapons, the fighting, and the
ability of the contenders are equal, the supply of weapons of him who is the
beginner (peshidar) has always sooner disappeared, and, at last, he is
unarmed and his opponent remains armed; and an armed man is known to be
victorious over him who is unarmed, just as one fighting is triumphant over
one not fighting. 70. And a similitude of it, which is derived from the
world, is even such as when each one of two furious ones (ardo) of equal
strength, in a fight together, has an arrow, and each one is in fear of the
other's possession of an arrow; and one of them alone shoots his arrow, and
makes it reach his opponent; then he is without an arrow, and his opponent,
fully mindful of it, has an arrow, and becomes fearless through possession
of the arrow, his own intrepidity, and the lack of arrows and complete
terror of that earlier shooter. 71. And as regards mighty deeds he is
successful; and though there be as much strength for the earlier fighter a
successful termination is undiscoverable for him; despoiled of possession by
him who is later, and ruined in that which is all-powerful, his end and
disappearance are undoubted, clear, and manifest.
72.
One is this, that owing to the previous non-appearance of the fiend, the
coming forward of sickness and death unto the creatures of the sacred beings
occurred when the fiend rushed in, and he rendered the existence of men
sickly; he also destroyed and put to death the progeny of animals. 73.
Afterwards, through lawfully driving him away, sickness and death come in
turn (barikiha) unto the demons, and the healthiness of the righteous and
perfect life unto the creatures of the sacred beings, as its counterpart is
the great healthiness which comes, more rightly rising, unto the creatures
advised by the sacred beings, through united arrangement. 74. And, in the
end, a worldly similitude of the sickness and grievous, complete death for
the fiends, and of the healthiness and intrinsic (benafshman-chigunih) life
for the creatures of the sacred beings, is that which occurs when one of two
litigants (ham-patkar), prematurely revengeful, gives to his fellow-litigant
an irritating [ordeal?] poison, and himself eats wholesome flour before the
later litigant gives a poison, as an antidote, to the earlier litigant, and
himself eats the poison-subduing flour; after which he is cured by the
poison, and his enemy is dead through the poison of the later flour.
75.
One is this, that Ohrmazd the creator, is a manager with omniscient
wisdom, and the contention of the fiend of scornful looks (tar nigirishn) is
through lust of defilement; of united power is the management of that
creator, as existing with (hamzik) all the vigilance in the wisdom which is
in everything; and that united power is the strength of the management of
heaven. 76. And of much power is the contention of the fiend, as his
manifold changing of will -- which is hostile to the will of even his own
creatures, and is through the weakness and exhausted strength of an evil
nature -- is the contending power which forms his visible strength.
77.
One is this, that is, on account of the fiend's contending ill-advisedly,
however strongly the contest is adapted for the damage of his own
fiendishness, and regret and bad consequences therefrom are perceptible. 78.
Such as the very paralyzing affliction which was appointed (nihado) by him
for the creatures of the world in putting the living to death, which he
ordered with violence and the hope that it would be his greatest triumph.
79. Even that is what is so self-damaging to the same fiend that, when he
puts to death him who is wicked, and he who is wicked, who is performing
what is desirable for him (the fiend) -- that performance of what is
desirable being the practice of sin -- is useless and goes thither where he
is penitent of that seduction, the spirit of the owner (shah) of the sin,
whose soul is wicked, is righteous, in whose worldly body exist the fetters
of pain and darkness; and owing to the unfettering of its hands from that
pain it (the spirit) is far away, and goes to heaven, which is the most
fortified of fortresses. 80. Fearlessly it fights for it, even as the
guardian spirit [Farohar] of Yim the splendid [Jamshed] kept away all
trouble (vesham), the guardian spirit [Farohar] of Faridoon kept away even
those active in vexing, and other guardian spirits of those passed away are
enumerated as engaged in the defeat of many fiends.
81.
One is this, that the most grievous severance that is owing to him (the
fiend) is the production of the mortality of the creatures, in which the
afflicting (nizgun) demon Asto-vidad is the head of the many Mazainya
demons. 82. And the propitious creator's developers were thus unprovoked
(anargond) when the only person, who is called Gayomard, was destroyed by
him, and came back to the world as a man and a woman whose names were
Marhaya and Marhiyoih [Mashye and Mashyane]; and the propagation and
connection of races were through their next-of-kin marriage [kwetodas] of a
sister. 83. The unlucky fiend, while he increased offspring and fortune for
them through death, so uplifted his voice in their presence, about the death
of the living ones of their offspring and lineage, that together with the
unmeasured destructiveness of the deadly evil spirit, and the unjust
contention of his through death and the conveyer of death [Asto-vidad], the
sting also of birth was owing to death. 84. The repetitions of the cry were
many, so that the issue (bar) of thousands and thousands of myriads from
those two persons, and the multitude passed away, from a number which is
limited and a counterpart (aedunoih) of the living people in the world, are
apparent; and for the annihilation of many fiends, through death, the
propitiousness of the contending power of the creator is clear and manifest.
85.
One is this, that the most steadfast quality of the demon himself is
darkness, the evil of which is so complete that they shall call the demons
also those of a gloomy race. 86. But such is the power in the arms and
resources of the angels [Yazads], that even the first gloomy darkness in the
world is perpetually subdued by the one power really originating with the
sun and suitable thereto, and the world is illuminated.
87.
One is this, that the most mischievous weapon of the demons is the habit
of self-deception which, on account of rendering the soul wicked thereby,
seemed to them as the greatest triumph for themselves, and a complete
disaster for the angels [Yazads]. 88. In the great glory of the pure, true
religion of the sacred beings is as much strength as is adapted to the full
power of the lawlessness and much opposition of falsehood, and also to the
fully accurate (arshido) speaking which is in itself an evidence of the true
speaking of every proper truth; and no truth whatever is perverted by it.
89. And the false sayings are many, and good sayings -- their opponents
through good statement -- do not escape from their imperfect truth; since a
similitude of them is that which occurs when, concerning that which is
white-colored, the whole of the truthful speak about its white color, but as
to the liars there are some who speak of its black color, some of its mud
color, some of its blue color, some of its bran color, some of its red
color, and some of its yellow color. 90. And every single statement of each
of the truthful is as much evidence, about those several colors of those who
are liars, as even the compiled sayings of the Abraham of the Christians,
which are the word of him who is also called their Messiah, about the Son of
the Supreme Being; thus, they recount that the Son, who is not less than the
Father, is himself He, the Being whom they consider undying. 91. One
falsehood they tell about the same Messiah is that he died, and one
falsehood they tell is that he did not die; it is a falsehood for those who
say he did not die, and for those who say he did die; wherefore did he not
die, when he is not dead? and wherefore is it said he did not die, when he
is mentioned as dead? 92. Even the compilation itself is an opponent to its
own words, for, though it said he is dead, it spoke unto one not dead; and
though he is not dead, it spoke unto one dead. 93. The proper office (gas)
of a compiler and mutilator -- through whose complete attainments the demons
of like power as to the force of truth are strengthened, and the pure, good
religion of the Mazda-worshippers is itself dissipated and rendered useless
for itself -- is a habit (dado) growing with the fiend; and, as he is seen
to be victorious who overturns reliance on changeableness and similar
powers, the final disruption of forces is a disruption of peculiarities
(khudih vishopishno).
94.
One is this, that is, even that prodigious devastation of which it is
declared that it happens through the rain of Malkos, when, through snow,
immoderate cold, and the unproductiveness of the world, most mortals die;
and even the things attainable by mortals are attended with threatenings of
scarcity. 95. Afterwards -- as among the all-wise, preconcerted remedies
(pesh charih) of the beneficent spirit such a remedy was established (and
nihad char) that there is one of the species of lands, that is called 'the
enclosure formed by Yim [Jamshed],' through which, by orders issued by Yim
the splendid and rich in flocks, the son of Vivangha, the world is again
filled men of the best races, animals of good breeds, the loftiest trees,
and most savory (kharejistano) foods, in that manner came back miraculously
for the restoration of the world; which new men are substituted for the
former created beings, which is an upraising of the dead. 96. Likewise from
that miracle is manifested the non-attainment of the evil spirit to the
universal control of the glory of the creator for every purpose.
97.
One is this, that -- when the heterodox (dush-dino) Dahak [Zohak], on whom
most powerful demons and fiends in the shape of serpents are winged, escapes
from the fetters of Faridoon, and, through witchcraft, remains a demon even
to the demons and a destroyer -- a mighty man who is roused up beforehand
from the dead, and is called Keresasp the Saman, crushes that fiendishness
with a club consisting of a cypress tree, and brings that Dahak through
wholesome fear to the just law of the sacred beings.
98.
One is this, that these, which are distinct from those born and the men
who have labored together, Asto-vidad has not obtained, nor even will
obtain, for death; and through the power of immortals, and the action of the
good discourses (hu-sakhunaganih), they urge on to the sacred beings those
who are inquiring (kav-homand), even to the immortality which is the
renovation of the other creatures. 99. One, which is where the mingled
conflict of the meeting of good and evil occurs, is the glorious
good-yielding one of the creator which is guarded by purity, so that the
fiend has not attained to injuring it, since it is pronounced to be the
uninjured ox which is called Hadhayas. 100. Also the long life which is
through its all-controlling power until they cause the end to occur, and the
devourers of fires are subdued by it -- besides the whole strength of the
unboasting (achum) creatures of the beneficent spirit, after they live even
without eating -- is because of the Hom that is white and the promoter
(frashm) of perfect glory, which possesses the wholesomeness of the elixir
of immortality, and through it the living become ever-living. 101. And also
as many more specially pure glorious ones whose enumeration would be
tedious.
102.
One is this, that the struggle of the evil one and the demons with the
creatures is not precisely the existence of various kinds of contest, but by
natural operation and through desire of deceit. 103. And the demon of
slander (Spazg), whose nature it is to make the indignation (zohar) of the
creatures pour out, one upon the other, about nothing, as he does not
succeed in making it pour out among the righteous, he makes the wicked even
pour it out upon the wicked; and as he does not succeed even in making it
pour out among the wicked, he makes a demon pour it out upon a demon. 104.
The impetuous assailant, Wrath (Aeshm), as he does not succeed in causing
strife among the righteous, flings discord and strife amid the wicked; and
when he does not succeed as to the strife even of the wicked, he makes the
demons and fiends fight together. 105. So also the demon of greediness (Az),
when he does not attain, in devouring, to that of the good, mounts by his
own nature unto devouring that of the demons. 106. So also the deadly
Asto-vidad is ever an antagonistic operator; when there is no righteous one
who is mortal, nor any creatures in the world, the wicked dying one (mirak)
rides to the fiends through a death which is an antagonism of himself.
107.
The means of the united forces are means such as the wise and the
high-priests have proclaimed, that is, at the time of the renovation of the
universe [Frashegird] being nigh, when completion has come to generation --
those who were provided being born -- and after they occasion freedom from
generation (azerkhunishnih), they cause men and animals to exist, though
passed away and dead. 108. All men, righteous and wicked, who continue in
the world become immortal, the men are righteous whom Asto-vidad does not
obtain for death by evil noosing (dush-vadishno) from behind, and who have
completely attained to the rules of the sacred beings (yang-i yazdan); and
the soul of the wicked, which is repentant of deceit, turns back upon the
demons and fiends themselves all that previous violence of destruction and
perversion, contention and blinding which is natural to a demon, and they
fight, and strike, and tear, and cause to tear, and destroy among themselves
(benafshman val benafshman) so long as they are in hell and numerous.
109.
The wicked who are penitent become courageous anew as to the demon who
perverts, the living occasion strength, and the retribution of the hellish
existence of the wicked is completed, because the increase of sins, owing to
the sin which they committed, ceases. 110. They are let out from hell,
though their sins are thus accumulated by the demons; they have also
prepared the spirit of sin by the three days in molten metal, which drives
away tears, as its name is owing to the lessening of tears, which is all in
that which occurs when all the doers of actions for the demon of falsehood
pass through that preparation. 111. And he who, for three days, thus bathes
(vushakedo) his sins which are owing to the fiend, and has destroyed the
filth (chakhu) of the accumulated sins, is like those who have passed off
and turned over a burden.
112.
And the impotence of sin is owing to the destroyer of the fiend by the
perception of light, who was their creator they (men) all see all, they all
forgive, and they all are powerful as regards all things for the creator.
113. And, moreover, after the three days, when they occur, all the creatures
of the good creator are purified and pure by the perfect washing passed
through, by the most amazing preparation ordained (bakhto), and by the most
complete account they render complete. 114. And they are triumphant over the
fiend through their own weapons, through their own driving away of their own
littleness (kasvidarih), and the glory of the creator and that of the
angels; and since he becomes exhausted in resources (den char) they make him
become extinct.
115.
But previously they are attacked, and dispersed, and subdued, and this
even fully painfully and with complete experience; and they aid, through
backward goodness, in the antagonism of means which are separated
divergently, through scattered resources and subdued strength, like the life
from the body of worldly mortals, and this, moreover, confusedly, uselessly,
and unmovingly. 116. But the abode for the essential material existence
(sti-i chihariko), about which there is a seeking for interment, is not
powerless, and on inquiring the wishes of such numbers they have cast him
out; and no share whatever, nor fragment of a share, of fiendishness, nor
even so much as some morsel of unpardonableness sent by fiendishness,
remains in this light.
117.
Those who are righteous, intelligent through their own glory of religion
(Den) which is a spirit in the form of light are scattered (parvandag-aito)
equally around the sky of skies, when from every single side of it there
arises, for the sake of margin, three times as much space as the earth
created by Ohrmazd, in the preparation of the creatures which were created
by him. 118. Through his own will he again constructs the bodies of the evil
creation, unlaboriously, easily, and full-gloriously, though their
construction is even from the clay of [Mount] Aushdashtar, and their
moisture is from the purified water of Areduisur the undefiled [Av. Ardvi
Sura Anahita]. 119. And from that which is a good protector through him, and
which is also connected with him, even from the Hadhayas ox, is the strength
of everlasting welfare (vehgarih) and immortality; and the living are again
produced for the body, they have immortal life, and they become hungerless
and thirstless, undecaying and undying, undistressed and undiseased,
ever-living and ever-beneficial.
120.
After the renovation of the universe there is no demon, because there is
no deceit; and no fiend, because there is no falsity; there is no evil
spirit (angramino), because there is no destruction; there is no hell,
because there is no wickedness; there is no strife, because there is no
anger; there is no hatred, because there is no ill-temper (dazih); there is
no pain, because there is no disease. 121. There is also no Dahak [Zohak],
because there is no fear; there is no want, because there is no greediness;
there is no shame, because there is no deformity; there is no falsehood,
because there is no desire of falsehood; there is no heterodoxy, because
there are no false statements; and there is no tardiness, because it speaks
of a dilatory (shusto) race in that which is said thus: 'They are all those
of evil thoughts, of evil words, of evil deeds, a race of all evils to be
made to tear by the evil spirit.'
122.
And on his (the demon's) disappearance every evil has disappeared, on the
disappearance of evil every good is perfected, and in the time of complete
goodness it is not possible to occasion (andakhtano) any pain or distress
whatever, by any means, to any creature. 123. Those who are present (nunak)
sufferers, when there is a blow of a fist on the body, or the point of a
nail (tekh burak) is driven into a limb, are pained on account of the
combination (ham-dadakih) of a different nature for the purposes of the
fiend in the body. 124. But at that time of no complication (ahamyakhtih),
when a limb is struck upon a limb, or even such a thing as a knife, or
sword, or club, or stone, or arrow reaches the body, there is no pain or
discomfort whatever corresponding to that present pain. 125. And at that
time one consideration (vushid-ae) occurs, for now the pain from that
beating and striking is always owing to that different nature, and on
account of their being suitable to it, but at that time everything being of
like nature and like formation there is never any distress.
126.
And in that most happy time they let the sun, moon, and luminaries exist,
but there is no need for a return of the day and a removal of its going
forth (frashm), for the world is a dispenser (vakhtar) of all light, and all
creatures, too, are brilliant, those luminaries also become as it were
perfectly splendid for them. 127. And every creature, too, is of like will
and like power; whichever were mortals, unenvious of the welfare of all
creatures, are alike joyous, and that share of their position and pleasure
rejoices them which has come to them from the glory of all the existences
and capabilities of him, the all-good, who is aware of all of everything
through his own perfect persistence and complete resources.
128.
And he allots, to the doers of good works and the suitable ranks, the
power of a judge (dadako), wealthiness, goodness, and the directorship
(radih) of what is intended. 129. He is the designer of what is intended, as
it is said about his creatures and capability that fire is producing wind,
fire is producing water, and fire is producing earth; wind is producing
fire, wind is producing water, and wind is producing earth; water is
producing fire, water is producing wind, and water is producing earth; earth
is producing fire, earth is producing wind, and earth is producing water.
130. The spirit is both the cause of spirit and the cause of matter (stish);
and the cause of matter, too, is also the cause of spirit, through that
perpetual capability.
131.
And, moreover, all the angels, the souls, and the guardian spirits
[Farohars] are attending to the wishes of the glory of the creator and the
commands of the creator, without trouble and fully rejoicing, in likeness
unto the forms of seas, rivers, mountains, trees, and waters; and they have
comforted and decorated the creation. 132. And the angels, souls, and
guardian spirits, themselves also the constituted spirits of a former
contact with life, are thereby pleased and rejoiced; eternal and thoroughly
prepared they are naturalized in that complete joy.
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CHAPTER 38.
1.
As to the thirty-seventh question and reply, that which you ask is thus:
The measure that they measure good works with being revealed, how is it then
when there is more, or not, done by us?
2.
The reply is this, that every thought, word, and deed whose result is joy,
happiness, and commendable recompense -- when a happy result is obtainable,
and the exuberance (afzuno) of thought, word, and deed is important -- is
well-thought, well-said, and well-done. 3. And for him the result of whose
wish for good works is conclusively joy and exaltation of soul -- which are
his attainment of recompense from the constantly-beneficial space, the
immortal and unlimited, which shall never perish -- there is no measure of
the multitude of good works. 4. For everyone by whom many are performed, and
who engages in still more, appropriates the result more fully, and is more
worthy; but it is not obtained for the completion of that which is a
definite measure, therefore he does not obtain still more, and it is not
necessary he should; and it is, moreover, not obtained even for the
completion of a limit of unlimitedness.
CHAPTER 39.
1.
As to the thirty-eighth question and reply, that which you ask is thus:
What are the reason and cause of tying on the sacred thread-girdle (kusti)
which, when they shall tie it on is said to be so greatly valuable, and when
they shall not tie it the sin is so grievous?
2.
The reply is this, that the all-good, most spiritual of spirits, and most
ruling of rulers is the creator, and there is no need of troubles for men of
the poor as to any wealth or anything, for all are his own. 3. And through
his will as ruler, and all-powerful, he demands this of men, to remain
properly skirted as a true servant not even bound -- which is due to that
service, and also the indication of a servant as is seen and clearly
declared in the ever-fixed (hamai-dado) religion and belief.
4.
Formerly men paid homage through the will and worship, as it were more
effectually, more essentially, and more suitably for the discreet; and every
day spent in worship offered and homage paid they account as of the greatest
use, particularly for observing the world, and understanding its character.
5. And as to him of whose offering of homage no worldly advantage whatever
is apparent -- as fruit is apparent from trees, flavor from foods, fragrance
from aromatic herbs, tint (bam) from colors, the good quality of spears from
the forest, health from the patient (molvarakan), and decision from words --
but, audibly speaking, his head is lowered in sign of humility as though the
head, which is uppermost in the body and in the most pre-eminent position,
and is lowered as far even as the sole of the foot, which is lowermost in
the body, salutes and is placed on the ground in thought about worship and
desire of paying homage -- and the appearance which exists as regards
himself through that lowliest (kihasto) servitude is in accordance with that
which is apparent from trees, food, and the many other worldly advantages
before recited -- whoever has offered homage and such advantageous (veshishnako)
appearance is manifest -- even then that sign of humility and servitude is
what great multitudes consider the offering of homage of a man more
essential for hypocrisy (shedo).
6.
But owing to that which happens when they plant a tree in the name of a
sacred being and eat the produce, and practice other worldly labor of
worldly advantage, owing also to work of this kind through the doing of
which they preserve all the growing crops of the whole world, and through
tillage and multitudinous cultivated plots (khustakiha) it is manifest that
they should meditate inwardly (den minoyen). 7. A token and sign of worship
is of great use, and a great assistance (banjishno) therein is this belt
(band), which is called the Kusti, that is tied on the middle of the body.
8.
The reasons of the assistance are numerous; and its first assistance is
this, that as to him who -- as a worshipper of the sacred beings, owing to
the undeceitful (akadba) religion whose indication is sagaciously
propitiating with the purifying cup -- wears upon the body that spiritual,
customary, and doctrinal indication of the sacred beings with a wisdom which
is truly religion, his steadfastness and religious service of the sacred
beings are audibly spoken thereby; even for the religious it is commanded,
because it is an assisting motive of beneficial high-priests and such-like
submitters to the commands of the religion of the sacred beings.
9.
One is this, that, as the lowliest servant and greatest lord are steadily
agreed, and it is beneficial when they (the servants) wear a belt upon the
body as a sign of service -- because it is not the custom to grant that
little at any time without guardianship -- the lapse of which service is
also not a beneficial lapse, then those unbound are without a token of the
lord's service.
10.
One is this, that it is commanded in revelation to keep thought, word, and
deed confined from sin by a belt, and just like a servant; for the sake of
confinement of sins from purity of thought, whose dwelling is the heart, one
is to wear the same belt, which is the token of a servant, on the middle of
the body and before the heart; and the periodical (hangamikano) sight of the
token and sign of confined sins, and of the constant reminder for one's own
mind, is the necessity of wearing it as a belt which is very restraining
from the sin in thought, word, and deed that is manifest even in experience;
which wearing of the same belt is as a reason and cause of much remembrance
of much sin, that in the same way is therefore a restraint of it.
11.
One is this, that the ancients acquainted with religion have communicated
these tidings (srobo) unto our ancestors and to us: 'When the destroyer came
upon the creatures, the demons and witches (parikas) especially rushed up in
the earth and atmosphere, and even to just below the position of the stars;
and they saw multitudes of luminaries, and also the barricade and rampart of
the glory of the religion, and the girdle (parvand) of the wishes and good
works of all, when it is arrayed like a brilliant thread-girdle (kusti), and
all its luminaries are girded (parvasto) by the girdle as the girdle of the
omniscient wisdom has girded the all-intelligent angels.' 12. That great
glory of the pure religion, solving doubts, became as beautiful and
far-adorning as is stated in the liturgy (mansar) thus: 'The star-studded
girdle (aiwiyangano) of the spirit-fashioned, good religion of the
Mazda-worshippers.' 13. All the demons and fiends were terrified by the
great glory of the religion, and it is said that, by the recital, practice,
and promulgation of the whole routine of the enlightened religion, all those
fiends are subdued, and the renovation of the universe is produced by the
will of the patron spirits (ahvan). 14. Likewise, on account of that terror,
none of the demons and fiends, who are the mightiest of the demons, rushed
upon the creatures of that uppermost third of the sky, who are in purity and
indestructibility. 15. And it (the girdle) [kusti] is commanded in
revelation for men, more particularly for upholders of the religion, to be
within the middle third and near to the uppermost third of the body.
16.
One is this, that Yim the splendid [Jamshed], son of Vivangha, who in his
worldly career was most prosperous in worldly affairs, a keeper away of all
agitations of temper and all death, and a provider of freedom from decay and
exemption from death, when he was deceived by the fiend was thereby made
eager for supreme sovereignty instead of the service of Ohrmazd. 17. And
about his administration (dadarih) of the creatures it is said he himself
became cut away from radiant glory [khwarrah] by that fiendishness, and
their cause of wandering (garinishno) is the demon, and mankind perishes in
that wandering from plain and hill-side. 18. And his pardon originated from
the fully-persistent creator; therefore he spoke and gave advice unto his
successors as to the retribution of those who shall abandon the service of
the creator; and therein is explained about the fortress of the angels, with
the many proper actions which are the strength of the fortress, and about
the proportional way it is strengthened when a belt worn on the waist is
ordered for men by him -- the fully glorious ruler who was lord of the
world, and also in gloriousness well-betokening the good creation -- and
they likewise order it.
19.
One is this, that just as through that reason, which is an appointment
(pado-dahishno) that the sacred beings decreed, the sacred thread-girdle
[kusti] was worn even before the coming of Zartosht the Spitaman, so after
the coming of that messenger (vakhshvar) of the sacred beings, the righteous
Zartosht -- who enjoined the commands of the good spirits and the exposition
of the religion, with discourse praising the sacred beings and scriptures
(avistako) about steadfastness in the good religion -- the same religious
girdle is put on, with a religious formula [nirang], around the body, over
the garment of Vohuman [i.e. the sudra]. 20. Because the same intimation,
relative to girding (parvandishnik) is wisdom for which the race of the
religion is so justly famed that innumerable people, with the same customs
and equally proper girding, wear the sacred thread-girdle [kusti], the
ceremonial belt of the religion and indication of the creator, on the middle
of the body; and it becomes more destructive of the power of destruction,
more obstructive of the way to sin, and more contesting (kastaktar) the will
of the demons.
21.
One is this, that he is unwise that has not worn it when that man has
arrived in whose law no belting and no girdling are ordered, and more
perplexing and more grievous destruction is so manifested at the time, that
it is similar evidence to that exposition of revelation, the purport (aevaz)
of whose question and reply is spoken thus: '"O creator! in whom is the
manifestation of secretly-progressing destruction, that is, in whom is its
progress?" And Ohrmazd spoke thus: "In him who is the guide of a
vile religion; whoever it is who puts on a girdle [kusti] at most thrice
(3-tumak) in a year, that is, he does not wear a sacred shirt [sudra] and
thread-girdle [kusti], and his law also is this, that it is not necessary to
wear them"' -- and when the law of no belting is so grievous that, when
that law shall be accepted, it is observed that destruction is strengthened.
22.
The same belt, kept on after the command of Yim [Jamshed], was the first
token as regards which an annihilator of destruction is mentioned and
established by law, and on both occasions destruction is more grievously
manifest. 23. That which is more particularly important is such as the
destroyer of destruction, Yim the splendid, advised, which the high-priest
of the good, Zartosht the Spitaman, mentioned thus: 'The sacred
thread-girdle [kusti] is as a sign of the service of the sacred beings, a
token of sin ended, and a presage of beneficence; and one is to put it on
and to gird it, in the neighborhood of the heart and on the middle of the
body, with the religious formula accompanying the glorious scripture.' 24.
That is also betokened by its equally-dividing (hambur) position and
determining fashion; for, as a wise man becomes a discriminator between
benefit and injury, between good and evil, so also the place of the sacred
thread-girdle is between below and above. 25. With a low sacred girdle
[kusti] there is a passage for one's want of openness (avishodano) and
secret ruin, and also a shutting up of life; with a high sacred girdle there
is a way for thought, word, and deed, and no confinement (agirishnokarih) of
life; and tying the sacred girdle with a religious rite (ham-dino) is like a
glory amid the glories of the angels, for it is itself through the aid of
the patron spirit (ahvo). 26. And from the heart, which is the place of
thought and dwelling of life, on the upper side (lalaih) are the eye, ear,
tongue, and brain, which are the dwellings of sight, hearing, speech,
understanding, and intellect; and on its lower side (frodih) is the abode of
a father's generativeness.
27.
When this sacred thread-girdle [kusti], whose token, sign, and presage are
such, is tied, it is girded on with this glorious rite of the glorious ones,
the custom of the learned, the command of rulers, and the decree of
apostles.
28.
That secretly-progressing destruction, which arises from the fiend of
insubordination (asardarih) who was much afraid of Yim [Jamshed], and which
is averse to the labor of men and the service of Ohrmazd, is a demon and
irreligious (dush-dino), who is full of fear of the girdles (parvandiha) of
the glory of religion, with which both angels and also worldlings have
become belted and diligent.
29.
Then, because the glory for this belt of ours, which is called the Kusti
and is worn on the middle of the body, remains unreleased (avi-vukht) from
the angels, who are givers of glory, and from men who are glorious -- which
is explained as a similitude and sample of fortunes (baharakoiha) among
worldlings, even those who are actually primitive creatures likewise -- it
has, therefore, seemed comely and desirable. 30. And their heart, will,
knowledge, and purpose are as much for it as that which is perceptible
where, even apart from those of the good religion who shall tie the sacred
thread-girdle with the scripture formula, some of the faiths of all
countries, except those who are unbelted, possess the religious custom. 31.
Also outside the seat of the existence of faith all men have the waist, or
the palms of the hands, or similar joints for a girdle (kustiko); and it is
deemed comely, desirable, and convenient for work to wear it. 32. And it is
manifestly the lot (dako) of the thoroughly-praising one whose own desire is
truth and the enjoyment of welfare, it is a token of the service of the
sacred beings, and a sign of walking in the commands of religion, which they
shall tie on account of the superior beings (pashuman) with the proper
formula, more particularly with that which one utters when there is reliance
upon the scripture itself.
CHAPTER 40.
1.
As to the thirty-ninth question and reply, that which you ask is thus:
What kind of goodness and want of goodness can there be in the sacred
thread-girdle [kusti] and shirt [sudra]; and what are the sin of running
about uncovered, of prayer offered and prayer not offered, and the purpose
of cleansing (mishn)?
2.
The reply is this, that it (the shirt) is needful to be perfectly pure
white and single, which one fold is because Vohuman also is thus the one
creature who was first, and afterwards from him the garment which is
innermost and concealed is called in revelation.
3.
Proper girdling is double, which two folds are because he also who is in
the course of the twofold religious wisdom is intelligent, and the duties
due to the sacred beings are themselves in two divisions which are called
the instinctive and that heard by the ears.
4.
After a man is in the girding they shall tie on, the symptoms of any sins
of the belted body are free from sin which is condemned (vijirinido); and
when he walks uncovered, or naked, or with a two-fold garment, there is then
no root of the sin of running about uncovered in him. 5. Moreover, on hymns
[Gathas] being chanted during a meal an inward prayer is not also necessary.
6.
The purpose of a cleansing (mishn-ae) is this, that the suitableness of
men for eating is due to worship of the sacred beings and glorification of
the sacred beings. 7. And as to their necessary recommendation (siparih) of
any food for eating, the glorifying of the sacred beings, and the true
usages about recounting it, it is commanded, before eating, when the mouth
is not soiled with food, that the mouth (dahan) should proceed with the
utterance of the pure glorification. 8. Being thereupon suitably seated, and
having properly eaten the food, one is to make the mouth clean with a
toothpick and water; and after eating, before all words, the praise of the
sacred beings is glorified by the mouth cleansed by washing. 9. And between
the glorifying before eating and the after glorification one is not to speak
other words, and when during a meal a word is spoken by the mouth, that kind
of glorification which it is the custom to utter before and after eating is
offered by its own organ (andam).
10.
And every single organ has one function, but two special functions are
connected with the mouth, which are speaking and eating; and because they
are together they are mutually opposed, for speaking connects that which is
an inward possession with outside teachings (chashiha), and through eating,
the outside food comes for the inward further vitality of life. 11. As the
ancients have said, where one operation is appointed unto two operators, it
is more expressly so that during eating two operations may not both at once
(ayag-ich-gun) be produced, by speaking and by eating.
12.
To keep those two operations distinct, one from the other, the custom of
uttering the praise of sacred beings and the glorification of sacred beings
when the mouth remains in the act of eating, until the mouth becomes clean
from food, is decreed as inconsistent with goodness (aham-vehih). 13. And
that which remains from the outpouring (rikh) at the time of a cleansing is
called 'a cleansing (misn-ae).'
14.
One means for the retention of knowledge is through not having that
retention of knowledge exhausted, but when one thus speaks during that:
cleansing the words are really originating with the mouth, for he does not
retain them; and whenever (maman) he does not speak anything whatever with
the tongue, that religious glorification which it is the custom to utter
before and after eating is then offered by him from his own limited
resources (samano-i vimand), and it will be offered from his own limited
resources.
CHAPTER 41.
[Apostasy, Conversion]
1.
As to the fortieth question and reply, that which you ask is thus: Of
those whose decision is this, that it is not necessary to be steadfast in
the religion of the Mazda-worshippers -- by which decision this is asserted,
that they should abandon the religion of the Mazda-worshippers -- some one
disparages the religion and goes over to a foreign faith (an-airih), then of
what nature is his sin owing thereto, and what does the sin owing thereto,
as regards those of the same foreign religion, amount to? 2. Or order some
one then to tell us clearly concerning it, how it is, and how is the
disobedience due to this sin.
3.
The reply is this, that an adult is worthy of death [i.e. guilty of a
mortal sin] on account of the good religion they would abandon, on account
also of the adopted law of the foreign faith he is worthy of death, in whose
reliance upon the improper law is also the sin which they maintain and
practice by law, and through being in the same law he is equally sinful with
them. 4. And also when any one is on that course, and his wish is for the
same protection, of which a similitude is in the enduring words of that good
law they would forsake, and he adopts that which is vile, even through that
impropriety he is equally sinful.
5.
When he dies, without renunciation of that sin and impenitently, in that
improperly-constituted law, the position of his soul is then in the worst
existence, and his punishment is that of many sins worthy of death; from the
demons also there come grievously, hand in hand, pain and suffering, gnawing
and stench of many kinds, stinging, tearing, and lacerating, primary evil
and discomfort. 6. And through their [the foreigners'] law and faith his
distress in that worst existence is thus until the last change of existence,
when the renovation of the universe is produced by will among living beings.
7.
But reality (aitoih), as regards living, arises from renunciation of that
disobedience; it makes those attract to the good law who seduced him to that
evil law, that which established him improperly in the law it eradicates
from his conduct (rubakih), advancing sins it again restrains, and whatever
has advanced it repairs again anew through the religion of the
Mazda-worshippers, and he becomes thoughtful, constant, and steadfast. 8.
The sin which he set going he restrains and atones for by wealth, trouble,
and authorizing commands; even in the body he also undergoes punishment in
the three nights (satuih); he then obtains forgiveness, and his soul is
saved.
9.
And as it is said in the persistent law of the sacred beings, that 'the
good religion of the sacred beings, who are the Mazda-worshipping superiors,
ordains it as retribution,' so that the sin it takes away (spayeiti)l may
not exist in him, his retribution is declared by revelation. 10. And by the
same witness it is said, that all of the primitive faith [Paoiryo-tkaesha]
have been quite of the same opinion about this, that from the good religion
except by the way of renunciation of sin there is none unless to hell; but
that renunciation should be during life, for it is said that 'whoever when
living does not become righteous, that is, does not fully atone for sin, for
him when dead there is no grant of the best existence.' 11. To commit no sin
is better than retribution and renunciation of sin.
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CHAPTER 42.
1.
As to the forty-first question and reply, that which you ask is thus: As
to him who remains in the good religion of the Mazda-worshippers, whom men
shall make the protection and assistance of the good religion, who shall
save men from a foreign faith and irreligion (akdinoih), and then holds back
some of those who have the idea that they should go over to a foreign faith
and irreligion, and they do not go over to the foreign faith, but become
steadfast in the religion of the Mazda-worshippers, what is then the nature
of the decision of the angels about him, and what is the nature of their
(the men's) good works and sin?
2.
The reply is this, that he is much extolled, happy, exalted, of great good
works and abundant recompense, and the path to the best existence, prepared
(frarasto) by his righteousness, is wide; the delight of his soul becomes
complete, and its hope is great. 3. And every good work that is manifested
in the good religion by those who are transferred by him from a foreign
faith and irreligion, and which they shall do thereafter -- when, through
the perseverance and praise exercised by him who is protected by the
religion, they are saved from irreligion -- becomes his as much as though it
had been set going by him himself, and he has the same praise and the same
good works with them. 4. Of the extent (samano) and amount of such good
works there is no writing a second time, unless his acquaintance with the
full computation of the good works due to their number is continuous; but
when in the same way they are practicing and steadfast in sin it shall not
be assigned to him. 5. Then his position in righteousness is very grand, and
in the world he has himself great eminence, applause, and dignity.
6.
And as much as that which is an improper law and a law worthy of death is
a punishing of the soul, and the disconnected words and perversion (vashtakih),
due also to the perfidy (rangishno) of the fiend who has come, are such that
in his time the religious rites (dino) performed are rites of grievous
vexation and fear, so that which is a proper law, like the great
glorification in spirit and the connected words of the high-priests, is the
arrival of the good spirit as much as a virtue worthy of recompense and full
of hope. 7. Even as that which is said thus: 'Of men who are practices of
good deeds the manifestation is then in their children.'
CHAPTER 43.
1.
As to the forty-second question and reply, that which you ask is thus:
Regarding a man who is consecrating a sacred cake [dron], and the fire is
his household attendant (khavag-i mano) from afar, when he sees it, at how
many steps is it improper? 2. When they consecrate a sacred cake by light of
a lamp, why do they not say the words 'tava athro (for thee, the fire),' as
by another fire? 3. And of the propitiatory dedications (shnumanoiha) to the
period of the day (gah), the day, and the month of the consecration of the
sacred cake, which is that which when earlier or later is also then not
proper, and which is that which is proper? 4. When they shall accomplish the
consecration of a sacred cake [dron] with one more dedication than those of
the thirty days of the months in the year, how is it necessary to act so
that it may not enter too early; and which is the one more dedication which,
when they shall make it, is proper, which is that which is not proper, and
which is that which is earlier and later?
5.
The reply is this, that at forty-eight feet from the sacred twigs [baresma]
to the fire -- which would be about nine reeds, if of a medium man -- even
though one sees the fire and does not say 'tava athro,' it is proper. 6. And
a lamp also has the same contingency (ham-brah) as a fire; and by our
teaching they do not consecrate a sacred cake [dron] at a lamp on which
there is no burning of firewood, but they should cause a burning of firewood
on that at which they consecrate a sacred cake, and they say 'tava athro.'
7.
And there is a propitiatory dedication for each separate consecration of a
sacred cake [dron], and not again from the first to the last; and the first
is the nearest to the first day, Ohrmazd, just as Adar ('fire') and Aban
('waters') are other days in the series; and the last is the day Anagran,
because in the same series the day Anagran is the latest. 8. When the seven
archangels [Amahraspandan] are in the propitiatory dedication it is proper
to put the seven archangels first in their own order, then the period of the
day [gah], then the day. then the month of the consecration, and,
afterwards, the other dedications in such order as they are written.
9.
And as to the earlier which they should put later, one is when they shall
put a dedication before the seven archangels [Amahraspandan], one is that
when they shall put the day before the period of the day [gah], one is when
they shall put the month before the day, and one is that when a dedication,
distinct from the seven archangels, the period of the day, the day, and the
month, on account of being before the archangels, or before the period of
the day, or before the day, or before the month, is accounted as improper a
dedication as that of yesterday, or the day before, is for this day.
10.
So that when it is the propitiatory dedication for the day Khwarshed of
the month of consecration Aban, the day and month are such that their order
and the Adar ('fire') and Aban ('waters') succeeding them are thereby set in
reverse order to the proper sequence. 11. Then, too, when in the same month
its propitiatory dedication for the day and month becomes alike for day and
month, it is recited as regards both the month and the 'waters' (Aban),
because they are not connected together and have again become non-inclusive;
and then one is to consider them as proper.
CHAPTER 44.
1.
As to the forty-third question and reply, that which you ask is thus:
There is a man who is superintending (avar-mandakako) and skillful, in whom
great skill as regards religion is provided, and the high-priest's duty and
officiating priest's duty (mago-patih) are performed by him; or they are not
performed by him, but in him great skill as regards religion is provided. 2.
In a place of that district there is no one who rightly knows the commentary
and 'the proper and improper,' so that he comes forth into a place of such
decay (sapakhan); and the people of the district -- who constantly order all
the religious rites (dino) of many sacred ceremonies from any poor man of
the various persons from other districts whose skill and superintending are
not like his, but they constantly come to that district -- shall constantly
receive from him all the many religious rites and many sacred ceremonies. 3.
And that man, who is revered and skillful, proceeds not undejectedly (la
anashkandiha) and bashfully to his own superintending position, the position
of the religion and position of the skill which are his; he does not demand
any employment in the district or any award (dina) from the district, and
does not know how to provide any other employment or award, in which there
would be any fitness for him. 4. Are the people of the district -- on
account of the skill and activity which that man has exercised in religion,
due to the performance of all the religious rites and sacred ceremonies
which they constantly order -- thereupon to prepare that man a stipend
(bahar), and is it necessary for them to give a stipend to that man, or how
is it necessary to act; and is it necessary for them to collect it for him,
or not? 5. And of the much advantage of all the religious rites and work is
it necessary to speak thus: 'Until the time that thou hadst come it was not
possible for us to order except of him who is inferior to thee,' or how is
it to be done? 6. Is it necessary to collect a stipend for him on account of
the benefit and reasoning thought (virmato) on other subjects, of which he
was the means, or how is it necessary for the superintendent of our people
to collect such stipend of skill, position, and religion?
7.
The reply is this, that a man of such description as written above, and
superintending the exercise of skill and provision of ability, is very
worthy of a stipend and courtesy (khupih); also, through good management of
all religious rites and the ceremony of the sacred beings, he is very
confident in any uncertainty. 8. Therefore it is necessary to consider that
he manages more openly and better than those whose skill and ability are not
like his; and also as regards stipend and reasoning thought, owing to the
worthiness of the ceremony of the sacred beings, his are more whose skill,
ability, and activity in religion are greater. 9. And as to a man who is as
written above -- when all those religious rites and ceremonies are
well-managed by him, and his repeated direction and right continuance of
proper duties are an accumulation of his own reasoning thought and great
capability, and are ordered of him with great solicitude -- one is also to
consider him a stipendiary thereby, and a thriving acquirement of ample
reasoning thought. 10. And as to him, moreover, who is less skilled than he,
and of inferior position, by as much as he is not so worthy, his custom is
therefore to produce a want of himself again.
11.
But he who has much skill should have a great stipend, and he of medium
ability should have a medium one, he having less means of benefiting
worthily, maturely, and necessarily. 12. And the value is as it is said in
revelation thus: 'The stipend they should announce to him who is an upholder
of religion is two shares, and to him who is mediocre only one, to him whose
lot is inferior.'
13.
That man is a master and high-priest whose usage also (ain-icho) is wise,
and in ability, goodness, and skill is the best of those of the religion of
the Mazda-worshippers, which is the religion of wise upholders. 14. And the
exercise of his religious disposition -- originally possessing a religious
stipend -- which they shall order of him in that place, and that of the
other worthy ones and applicants in the place and coming applying to the
place, as much as it is worth and happens to be their own want, one is to
altogether thoroughly well consider for him. 15. Good destiny is not
fulfilled by granting to those applying, but through forward ability, the
forward, kind-hearted, and extreme skill provided, and grand position he is
worthy of much stipend, and it is important to make them stipendiary in
their own gradation of applying. 16. For the observance of moderation and
the granting of applications are mutually destructive, and it is
discriminatively said that the high-priest Jamasp of the Hvovas considered,
in that mode, the much skill of that good superintendent being without a
stipend as not disproportionate, but most justly very moderate.
17.
Moreover, to collect for all except for one skillful man, and to provide a
stipend for any other applicants, is not right; and the limits should be
moderate, for each one really shares the moderate apportionments according
to his own want, apart even from the sacred ceremony. 18. But to collect for
such a man, who has kind-heartedly superintended by rule during reasoning
thought, is a greater good work than to approve even him who is
superintending much more authoritatively. 19. And he who has himself
requested is to obtain everything last; for, except in that case when a
virtuous doer has in any mode begged a livelihood and is not capable of
earning it -- so that something even of the righteous gifts of clothing is
begged by him -- to live in idleness is not the way to be assisted; but he
who has not himself requested, and is wise, is to beg a suit of clothes
(rakht-hana).
20.
They give to the good provider of gifts much praise, and for the
preservation of the perfect giver are many religious friends, and the
position of the upholders of religion; so it is necessary to give, and to
consider it as provided for the great female whom revelation greatly
celebrates, that patron spirit (ahu) connected with religion, as it is said
that in the opinion of Human, the high-priest, the propitious religion is,
as it were, the way of saving their souls.
21.
About upholders of religion, and a more particular rule how the lawful
computation should be for glorifying with moderation, a chief of the priests
[mobad of mobads] has spoken thus: 'Shouldst thou be our father in
wealthiness, I am thy protector in body and thou becomest thy protector in
soul.'
22.
The same collection is the way of the friends of religion for begging from
the upholders of religion the preservation of the soul, and for well
considering, extremely gracefully and fully reverently, the advantage and
pleasure of the position of the upholders of religion, so that they shall
properly collect for the preservation of souls by the mode of going to
collect thoroughly with great gain.
CHAPTER 45.
1.
The forty-fourth question is that which you ask thus: Of priesthood
(aerpatih) or discipleship (havishtih) which is the priest's duty
(aerpatih), and which the disciple's; which is that which it is necessary to
have in priesthood, and which in discipleship?
2.
The reply is this, that the priesthood and discipleship are connected
together; the priests teach the scriptures, and the disciples learn the
knowledge of the religion, that is, the Avesta and Zand. 3. The priest, have
been disciples; through the teaching of his own priest they make the aroused
existence of even a disciple become a priest, and in one body with the
learner are the priesthood and discipleship. 4. Through that which he has
learned as a disciple from the priest he is wiser, and owing to the
priesthood in his own person he teaches the disciple who is a learner; the
desire which is his craving for learning is also owing to that in his own
priest, when he was a disciple unto his own priest.
5.
And the disciple and priest are even such as is said thus: 'The director
(farmadar) of the profession of priests (asravoan) of Pars, and chieftain
over the faithful and the officiating priests (magopatan) of Pars, is the
leader of the religion; and his disciple (ashakardo) is a disciple in a
selected foremost position among the priests of the religion, set up (madam
ajast) over those acquainted with the commentary (zand-akasano).' 6. The
more infallible (ashaktar) of these is the powerful skill of the priest
(aerpato) put forth through the ritual and Visparad, and his skill in the
commentary (zand); the skill of disciples in the Avesta is, further, fully
understood, and sin recognized as oppressive, through the formulas (nirang)
of the sacred ceremony, ablution and non-ablution, purity and pollution.
7.
And both professions are the indispensable preservers of great decisions
as to that which the priestly disposition has taught, done, and considered
about the perpetual existence of every being, the complete goodness and
final success of the nonexistent evil and entire good of the sacred beings,
the annihilation of the demons, and the complete understanding of the
friends of the sacred beings.
CHAPTER 46.
1.
The forty-fifth question is that which you ask thus: Is it allowable that
those of the priesthood, when there is no daily livelihood for them from the
life of the priesthood, should abandon the priesthood, and that other work
be done, or not?
2.
The reply is this, that there is no loss of reputation to priests from
priestly duties (aerpatih), which are themselves the acquired knowledge that
is accumulated by the priestly disposition, care for the soul, and the
requisite good works. 3. And there is this advantage, that, through
acquaintance with the religion of the sacred beings, and certainty as to the
reward of the spirit, they make them become more contented in adversity,
more intelligent as regards stability of character in difficulty and
restriction, and more through knowledge the abode of hope for those saved.
4. So that it is not fit they should abandon the priesthood, which is both
harmless and an employment with advantages that has required much trouble to
learn.
5.
But, indeed, when they do not obtain a daily livelihood from priestly
duty, and the good do not give them chosen righteous gifts for it, and they
do not let them obtain any from next of kin or the wicked even by begging, a
livelihood may be requested from the paid performance of ceremonies,
management of all religious rites (dino), and other priestly disciple's duty
therein. 6. When even by that they do not obtain it, they are to seek a
livelihood by agriculture, sheep-rearing, penmanship, or other proper
employment among priests; a when it is not possible for them to live even by
these, they are to seek it by bearing arms, hunting, or other proper
employment in the profession of a virtuous warrior. 7. And when even it is
not possible for them to maintain their own bodies, which are in requisite
control, by that which is cravingly digested, they are to beg a righteous
gift authorisedly (dastobariha) as an effectual remedy; by living idly, or
not expending strength, their own bodies, which are in control, are without
livelihood, but not authorisedly.
CHAPTER 47.
1.
As to the forty-sixth question and reply, that which you ask is thus: At a
sacred feast (myazd) of those of the good religion, in which there are fifty
or a hundred men, more or less, just as it happens, and seven men who are
engaged in the performance of the religious rite (dino) which is celebrated
by them are feasting together with them, of those seven men there are some
who are easily able to pray five sections (vidak), and some six subdivisions
(vakhshisno), of the Avesta, but no chapter (fargardo) of the commentary
(zand) is easy to them; and all seven of them are disputing about the right
(ras) to the foremost places. 2. And he to whom thirty chapters in the
commentary are easy speaks thus: 'The foremost place is mine, and it became
my place owing to great retentiveness of memory, for I know the commentary
well and "the proper and improper;" and my place must be good, for
whenever I do not indicate this as the place of religion unto the people I
am not in the security of religion; but you should not dispute about my
place, for it is not becoming to dispute it, because this neglect and
outlandishness (an-airih), which some one brings constantly into the
religion, is not due to me.' 3. Those seven men, moreover, speak constantly
unto him thus: 'Our place is more important and must ever be so, for every
man of us is able to pray several sections in his own officiating priestly
duty (zotih), and it is ever necessary to consider who is more participating
in sharing a reward.' 4. Then as to those whose Avesta is very easy, or him
who knows the commentary and 'the proper and improper' well, and their
goodness and greatness, as asked by us in this chapter, direct some one to
make them clear unto us, for when he demonstrates the littleness and
greatness in this subject his great religion is then completely an
advantage.
5.
The reply is this, that, as to that which you ask me to write, so that
they may decide whether thirty chapters in the commentary are easier, or
really the other, be they five or be they six sections of the Avesta, are
easier, there is no deciding, because which are the chapters and which the
sections? 6. For, as regards more cleverness and less cleverness, it is not
clear; there are some of the sections greater than many sections, and there
are chapters as great as many chapters, but to understand severally the
divisions (burish) and enumeration of him to whom five sections of the
Avesta are easy, and also of him whose thirty chapters in the commentary are
easy, it is necessary for making the calculation to consider every single
division in the commentary as equivalent to seven equal divisions apart from
the commentary. 7. And it is thereby thus manifest who has skill in the one
and who has skill in the other, and whoever has less, when there is nothing
in it regarding which he is otherwise than when the superintending command
of rulers (khudayan) delivered over to him the place of duty -- or on
account of a new officiating priestly duty or directorship (radih) of the
season festivals [Gahambars], or the foremost places being occupied, or like
causes he becomes otherwise -- is fit for all the great share and very good
estimation of the place of one much more skillful, when their being fitting
and skillful, or their excess or deficiency, is not specially manifest from
their skill. 8. And him to whom the commentary is very easy, having prayed
much, it has seemed important to consider more thriving proportionable to
his eating.
9.
And great and ample respect for both their ways of worthiness is an
advantage and fully necessary, skill in the commentary and that in the
Avesta being together mutually assisting; for even the solemnizers of the
Avesta have need for information from the commentary about the scattered
(parvand) 'proper and improper' usages of the sacred ceremony. 10. The more
efficient information from the commentary is advantageous when the
ceremonial is proceeded with by them, and one of those two is one of the
skillful, and a friend, provider, glorifier, and aggrandizer for the other;
and the friends of religion are good friends and, therefore, also providers
of fame for both of them.
11.
When, too, they are publishing accusing statements, one about the other,
from necessity, or from the violence which is owing to the adversary
[Ahriman], it is important to become an excuser as regards them, and not a
diminisher of their share, nor a bringer (akhtar) of unhealthiness to their
united strength.
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CHAPTER 48.
1.
The forty-seventh question is that which you ask thus: How is a liking for
the desirableness, joy, and pleasure arising from the sacred ceremony (yazishn)
friendly to Ohrmazd, the archangels [Amahraspandan], and the guardian
spirits of the righteous [Asho Farohar]; in what manner is the perfection of
him by whom the ceremony is ordered and the people of the country then
exalted by them; and how and in what manner does it become the vexation,
defeat, anguish, and discomfort of the evil spirit, the demons, and the
fiends? 2. How is the purpose of the ceremony, what is the ceremony, where
is the place [or time?] when they shall perform it, what is good when they
shall perform it, and how is it good when they shall perform it?
3.
The reply is this, that the great satisfaction of Ohrmazd and the
archangels arising from the sacred ceremony is in the purity of its
formulary (nirang), and also in this, that it is completely fulfilling his
own blessed commands; because he ordered that entire goodness for the
complete procedure of those of the good religion (bundako hudinakanakih), as
the recompense and full allotment of the sure upholder of religion among
those who rightly recite it. 4. From the performance of the ceremonial of
the sacred beings are the propitiation of the good spirits, the destruction
(drujishno) of violence, the increase of digestiveness, the growth of
plants, the prosperity of the world, and also the proper progress of living
beings, even until the movement of the renovation of the universe and the
immortality of the creatures arise therefrom. 5. It became so, it is
expressly said, because the sacred beings are great; and unitedly opposing
it the demons are particularly undesirous of it, and owing to it their
defeat and vexation are severe; its consecrated cup (tashtiko) also becomes
the express preservation of the ceremony.
6.
And its purpose inquired about is this, that religion is transmitted
clearly to the intelligent, that is, it is not the wisdom whose
comprehension exists in worldly beings; and as, moreover, even that which is
not understood by worldly wisdom is really the creature of the spirits, that
also which is the spiritual formulary (nirang) is for making it intelligible
to worldly beings through the body. 7. That religion which is comprehensible
by the world and authoritative (nikezako) is rightly connected with that
which worldly beings are quite able to understand through worldly wisdom;
and the understanding about its evidence as to that which is spiritual and
powerful, apart from the worldly evidence of superiors (avarikano), is the
right way of the intelligent. 8. That proper (kano) purpose -- in which,
moreover, the ceremonial, owing to timely memory for its own completion, is
unique -- is this unique exhibition of purity in the pure glorifying of the
heavenly angels, as is commanded; just as the purpose of the ceremonial of a
season-festival [Gahambar] being before the season-festival, and of
maintaining (daran) the exposure of the body of a jackal (shakhal) or a man,
is to make the body clean from the corrupting (nasushiko) pollution, and
also from outward contamination.
9.
That also which might be written, as to the much retribution appointed as
regards washing the limbs outside with clean moisture from clean animals and
plants, and then completely washing the body with the purifying water
streaming forth; as to the clean scents among those which they rightly
perceive, and making the body and clothing sweet-scented; and as to the
putting on of the white and proper garment of Vohuman [i.e. sudra], and
supposing the power of avarice to be the sight of distress, is all
superfluous. 10. But it is needful still as regards these matters, that is,
while engaged in the ceremonial it is not to be hurried owing to any hunger
or thirst, owing to liability of punishment for religious practices, or even
owing to deficiency of vacant space. 11. And before the ceremonial one is to
eat at the appropriate time, and such food, too, as is preparable and only
moderately troublesome (navas); and any of that which one has to perform
aloud in leaving the heavenly-minded, yet moderate, duty in the abode of
fires -- which is perpetual light is proper, pertaining to good works, and
good for him, and thereby lodging in him. 12. And they, that is, the gloomy
ones, thereby see the service (yasak) for them themselves is short; and good
are they who come into the world glorified by praise.
13.
The position of the ceremony-holders themselves, that is, the position of
the officiating priest (zot) and his cooperators, is the Aurves place; and,
if it be the precinct (dargasih) of prayers, one should wash it over (madam
pasayad) with the water of purification, to make it clean. 14. The apparatus
of the ceremonial, together with its own man, who is a solemnizer, and the
two creatures which are solid out of these four: fire, metal, water, and
plants, just as one has to bring them together in readiness, the stone
Aurves, the stone and mortar Khan, and the Hom-mortar (havanih), cups, and
crescent-shaped (mah-rupo) stands set upon it, are all ceremoniously washed
(padyavinid) with the water of purification. 15. The bright fire on the
clean fire-stand (atishto) is increased by the dry firewood delivered to it
purified, and one is to put upon it at appropriate times the wholesome
perfumes of various kinds of plants; and the water of purification, which is
ritualistically produced by reciting the words of revelation, is in the
clean metal cups. 16. The well-grown Hom through which the world is
possessed of creatures, the Hom through which the production of Zartosht
occurred, is a symbol of the white Gokerano [Av. gaokerena] as regards the
immortality of the renovation of the universe [Frashegird] manifest
therefrom, and the resting-places of its vengeance are the various demons;
and with it one is to put attentively (sinvisno-dahak) in its appropriate
place the pomegranate (hadanapag) plant of the Aurvaram. 17. The vegetable
sacred twigs carefully girded with the vegetable belt (parvand) and girdle,
and the metallic crescent-shaped stands -- which are in the position of
those who are sovereigns of the worldly creatures who are interpreted as the
sacred twigs [barsom] of the treatises -- are prepared.
18.
When arranged (stordo) by the bringing together of clean worldly
productions, so much the more purely as is possible, the arrival of the pure
renders all the symbols reliable. 19. Those celebrators of whom the outside
of their own bodies is defiled with their bodily refuse and in clean
clothing, and their disposition -- if in the religion of moderate eating in
which is a thirst for lawfully drinking -- is customarily sleep and lethargy
through the tendency (runo) to falsehood of their wisdom, are to consider,
even from their innermost hearts and minds, the retribution of the body of
wrath, the falsehood, and bad thoughts in that disposition of infamy, and
the recompense of their own renunciation of it; they are to atone for their
sinfulness, and to seek great purification of mind. 20. And having acquired
eyes speaking forth, hands in a state of ablution, and every other member of
the body -- especially there where well-accomplishable -- free from its
bodily refuse and covered with the clean clothing, the tongue is preserved
and guarded from falsehood and the hand from sin, the mind is established by
little preparation with good consideration for knowledge of the sacred
beings, and even the good are to recite by direction (radiha) the verbal
renunciation of sin.
21.
The officiating priest (zot), having directed and purified the place of
the fire with liturgical words, is to go and walk unto the place of the
officiating priests while glorifying the sacred beings, and to consider
invokable the glory given to the luminaries and the guardian spirits
[Farohars] of the good. 22. Of those also who, cooperatively, conjointly,
and interspersed (ham-resh), have each separately remained in their own
places and thought of the sacred beings, with propitiation of Ohrmazd and
scornful notice (tar dahishno) of the evil spirit [Ahriman], the employment
stands forth prominently at the ceremonial. 23. As to the position of others
cooperating with him who is an officiating priest of good leadership, there
are some who are for the Avesta, there is the solitude (khaduidarih) by the
fire, there are some who are bringers forward of water, there are some who
are for carriers away, there are some who are solitary ones, there are some
who are gregarious ones, there are some who are directors of duties, and
their own needful arrangement in the place is arranged in the ceremony.
24.
In cleanliness, purity, and truth, as much as there is in this mingled
existence, if one has to commence a ceremony glorifying the sacred beings,
when the righteously-disposed temperament is purified along with the
apparatus the abundant ritualism (nirangakih) of the spirit is a symbol and
reminder of the will of the sacred beings, undesired by the fiend [Druj],
remains a blessing deservedly unto those come together. 25. Then is
explained the text (Avesta) of that great scripture (Nask) which is called
the Hadokht, that is itself the best of the chiefs of the scriptures, and of
the sublime Dvazdah-homast [i.e. Damdad Nask] that is not recited by any
voice with falsehood (akadba), and is called 'the origin of every truth.'
26.
The pure glorification of the sacred beings is in the light, this is in
the morning time (frayar gas); and even until night the ritualistic and true
recitation of revelation (dino) is unchangeably proceeding, undivided and
faultless. 27. This, too, is in benediction of the angels; this, too, is
producing restraint of the fiends; this, too, is in praise of the glorious
ones, the mighty doers; this, too, is as an admonition for creatures subject
to command; this is in the true words of the ancients who have passed away;
this, too, is as a suitable servant for the righteous, these good doers;
this, too, is to obtain a permanence (patistan) of requisites; this, too, is
suitable for the discreet and is merciful; this, too, is as another way in
which the promoters of good (veh-yavkaran) are pardoned, as soon as the
Hom-juice (parahom) is digested, through not having eaten from dawn till
night during the pure utterance of the pure glorification. 28. And,
moreover, one performs no work, nor is even a word uttered; one does not go
to sleep, nor should they allow any pollution to the body; the sequence
(patisarih) of the religious formulas is, likewise, not changed from that
ordered, nor is even a detached thought away from that truth and purity; but
always with phrases rightly consecutive and properly worded
(hu-sakh-unaganoiha) the Avesta is uttered; and even the manner of response
of one's cooperators is in modes contributing to good (hu-padayako), or they
utter the scripture (Nask).
29.
Since the production of stench is needing something essentially purifying,
many formulas in the ceremonial are tokens and signs which, while they are
strongly manifested, are terrifying and vexing to the demons, and inviting
and rejoicing to the angels. 30. Such as, indeed, the pure Hom, which is
squeezed out by four applications of holy-water (zohr) with religious
formulas, is noted even as a similitude of the understanding and birth of
the four apostles bringing the good religion, who are he who was the blessed
Zartosht and they who are to be Hushedar, Hushedar-mah, and Soshans. 31. As
also the metal mortar (Hawan) which is struck during the squeezing of the
Hom, and its sound is evoked along with the words of the Avesta, which
becomes a reminder of the thoughts, words, and deeds on the coming of those
true apostles into the world. 32. As also the proper rite as regards the
water, that they should perform three times, which is showing the world the
glorious seizing of water and formation of rain, and the healthfulness of
the production of rain. 33. And as the purification of the milk, by the
glorious ritualistic product (nirang) taken from the purifying cattle, is
divided in two, by means of which the token is that which is great,
glorious, and good; one being for the daughter of Paurvajirya the
Mazda-worshipper, and from her was Aoshnor full of wisdom; and one being
Farhank, daughter of Vidhirisa, and from her came Kai-Kavad.
34.
And, as to the high-priests of the glorious religion, it is said many
concomitants (padvandiha) are obtained; such as, much discrimination of
scripture (Nask), the holy-water which is indispensable as a remedy, the
healthfulness which is given in that ceremonial to the sacred fire which the
world destroys, that preeminent strength which is given at the end of the
world from the ox Hadhayas unto the good people scattered about (fravaftan)
-- it is mingled with the fire of men's bodies, and they, therefore, become
perfect and immortal through it -- and there are also other things. 35.
There are also in the ceremonial many tokens and signs of spiritual
mysteries, glorious matters, and habitual practices of which statements
would be very tedious.
36.
And if the wish (ayupo) should be this, that they should be engaged in a
single ceremony of the length of a day, a man who is righteous in
purification, inside and outside the body, should stay away from all his
relations and the worldly transaction of business, from malicious actions
and covetous practices, separated from all lying and falsehood of relatives;
and his words are to be all those which are serving the angels, glorifying,
and begging favors. 37. Then, indeed, the way of the spirit and the
harmoniousness of the sacred beings are manifest therefrom; and those which
are as much the means due to the primitive good creations as is more purely
possible are strengthening as regards the utility (bun) for offering,
encouraging for purity, confounding for the confusers (gumejakan),
terrifying for the fiends, and propitiating for the sacred beings.
38.
The ceremonial which is good is when they shall perform it for a pure
disposition and assured wisdom, a minder of the religion of the sacred
beings of the spheres, and with pure thoughts, just thoughts, wise deeds, a
purified body, a tongue worthy of good (veh-sazak), a scripture (Nask) made
easy [i.e. memorized, familiar], a true text (avistak), ablutions performed,
proper rites, undivided, and faultless. 39. Near which fashion, with like
abilities, and innumerable times, it is very purely solemnized in the abode
of the ever-growing fire, then in the abode of the other sacred fires, then
in the abodes of Mazda-worshippers and other good people, and then in other
places pronounced clean. 40. That of the three days is in the abode of the
fire-place which is nearest to that of the departed; the ceremony of the
guardian spirits of the righteous [Asho Farohars] is solemnized in purity
there where the dwelling is which is nearest that of the departed whose soul
is honored. 41. And that for victories in war is then at its times of
battle, the husbandry of Sam [i.e. Keresasp the Saman] and other offenders
(vinasagan) who were for keeping away husbandry, the household attendant's
place for a warrior of another rank, the occasion of the outcry of those not
possessing (adarigan) a lodging, unto the rest of the same temperament
(munoko), expressly to produce and maintain a proportional resemblance.
CHAPTER 49.
Grain futures
1.
As to the forty-eighth question and reply, that which you ask is thus: As
to them who shall buy corn and keep it in store until it shall become dear,
and shall then sell it at a high price (pavan giranoih), what is the nature
of the decision?
2.
The reply is this, that when there is nothing therein on account of which
I should so deem it otherwise than due to the eating of the requisite amount
(avayishn) of food for one's self, that which is his controlling impulse
(sardarih), and not the teachings of the worthy and good, is the internal
instruction which a time of scarcity has taught by means of the occurrences
during that time; but clamorous worldly profit is want of diligence
(akhaparakanih), for they would buy to make people distressed, and in order
that they may sell again dearer. 3. Moreover, the store one keeps, and keeps
as closed even unto the good as unto the bad -- and though it be necessary
for a man of the good and worthy, and they beg for some of the food, they
shall not sell at the price it is worth at that time, on account of its
becoming dearer -- one keeps in store unauthorisedly and' grievously
sinfully, and every calamity of those good people they shall suffer who
would not sell it at the price they beg.
4.
On account of that non-obtainment of corn, or that unlawfully heinous sin,
and because of dearness of price it is not proper to give it for that
non-distribution (an-afshanoih) unto him himself, or those under his
control, or the poor to whom it would be given by him; and the distribution
(reshishno) which occurs is then retaliative upon him. 5. And if the corn be
spoiled, through keeping too long a time in store, he is suffering assault
from the hungry man (gurshno) who is injured even by that damaging
(bodyozedih) of the corn; if through that unlawful want of preservation
(adarishnoih) noxious creatures are associated with the corn, he is
overwhelmed also by that heinous sin; and, through the profit of improper
diligence he is unworthy.
6.
But if it be necessary for their own people who are under their control,
on account of the fear of a time of scarcity, they should buy at their own
suitable time, and should afford protection. 7. Or, because of the teachings
of the good and worthy, they should buy corn at a cheap price from a place
where the corn is more than the requirements of the eaters, and they should
bring it unto there where corn is scarce, provided (va hato) the good and
those requiring corn are sufficient (vasan). 8. So that, while their
information of a scarcity of corn is even from him himself to whom the price
would become profit, or is the persistence of these same teachings of the
good -- so that it may become more abundant unto them than unto the bad,
even in the time of scarcity when it is very much raised in price -- they
should buy corn at a cheap price during an excess of corn, so that one may
keep it until the time of a period of scarcity. 9. When there occurs a
necessity for it among the good he sells it at such price as one buys it at
that time, that is, the market price (arj-i shatroik); by that means, in a
season of scarcity, much more is obtained in price, and it becomes more
plentiful among the good; then a more invigorating (padikhuinagtar) praise
of him is commendable.
10.
And, yet, as regards that which is suitable profit and also apart from the
eating of corn, from anything eatable for the maintenance of life, from
medicine and remedies for the healthfulness of life, and from whatever is
for the preservation of life -- it is allowable that they shall buy and
shall sell dear.
CHAPTER 50.
1.
The forty-ninth question is that you ask thus: If they should sell wine
unto foreigners and infidels what is then the decision about it?
2.
The reply is this, that there is very vehement danger of grievous sin, and
it would be an evil occupation. 3. But if through the operation of that
wine-selling of theirs the wine is kept more away from those who become
worse through immoderate drinking of wine, and comes to those who drink wine
in moderation -- whom they cause to become better through drinking the wine
-- more than when they shall not practice that selling of the wine, then
through that selling of theirs the power which is in the wealth, by their
keeping away of which a man is confirmed (padayinido) in the good religion
and diverted from going into infidelity, the progress of sin is impeded and
good works are promoted, becomes the assistance of the good and protection
of religion, the hindrance of sin and aid of good works, which, when they
shall not practice that wine-selling, do not arise, and which are much more
promoted than the various sins that might have arisen from the unlawfully
drinking of wine. 4. Or, otherwise, the greater decision -- and great are
the good works which are assured therein -- is thus: 'They who shall sell
wine to foreigners, infidels, and others from whom unlawful conduct arises
through drunkenness, act very sinfully and not authorisedly.'
CHAPTER 51.
1.
The fiftieth question is that which you ask thus: As to one of the good
religion who drinks wine immoderately, and loss and injury happen to him
owing to that immoderate drinking, what is then the decision about him? 2.
And how is the measure of wine-drinking which when they drink is then
authorized for them?
3.
The reply is this, that whoever through the influence of opportunity
drinks wine immoderately, and is adult and intelligent, through every loss
and injury which thereupon come to him from that immoderate drinking, or
which occasion anything unto any one, is then his causing such pollution to
the creatures, in his own pleasurably varied modes, that the shame owing to
it is a help (dastakih) out of that affliction. 4. And even he who gives
wine authorisedly unto any one, and he is thereby intoxicated by it, is
equally guilty of every sin which that drunkard commits owing to that
drunkenness.
5.
And concerning that drunkenness, what is said is that that is to be eaten
through which, when one eats it, one thinks better, speaks better, and acts
better; and such even is the food by which, through having drunk wine, one
becomes more virtuous, or does not become more vicious, in thought, word,
and deed. 6. When an experiment as regards its being good is tried, so that
having drunk it in that proportion one becomes better, or does not become
worse, then it is allowable to drink it.
7.
When an untried person, for the sake of being tried, has drunk a mingled
portion, first of one drinking cup, secondly of two drinking cups, and
thirdly of three drinking cups, and through drinking it he becomes more
virtuous, or does not become more vicious, in thought, word, or deed, he is
to increase the drinking cups, and the experiment is allowable unto those
tested just so far as the proportion is such that he becomes better, or does
not become worse. 8. To those tested it is authorisedly given to that amount
through which the experimenting that is mentioned has extended; and to him
who it is proved will become worse through the drinking of wine, that
amount, through the drinking of which, when given in the experiment, it was
seen that he became worse, is not authorisedly given.
9.
In a case of doubt one is to consider him who is orthodox (hu-dino), who
has chanted the sacred hymns, and is of good repute, whose drunkenness is
not manifest, in this way, that he drinks as much wine as was tried by him
when he became no worse by drinking it. 10. It is necessary to consider him
whose religion is unseen, whose religion is wrong, and him who is a child
furnished even with the realities of religion, in this way, that he becomes
worse through having drunk wine. 11. When apart from the decision there is
no assignable (banjishnik) reason as regards it, the share of wine which
they gave not authorisedly who themselves drank wine, one considers as some
of the wine on its being given more authorisedly.
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CHAPTER 52.
1.
As to the fifty-first question and reply, that which you ask is thus:
There is a man who hands over a dirham as regards five bushels (kafiz) of
wheat, thus: 'I give this to thee as an installment (bon-ae) of five bushels
of wheat at the end of a month;' and during the month, and at its end, those
five bushels of wheat become five times the price; would they authorisedly
seize the five bushels of wheat when winnowed (pekhto kardo) by him, through
that installment which he handed over, or not?
2.
The reply is this, that when they who shall take his dirham have to
entrust the five bushels of wheat, unsuspiciously and by their own will, to
him to winnow, even so as they are advisedly and unsuspiciously winnowed by
him they should take them just as winnowed; this is the decision
authorizedly given. 3. But when it is winnowed by him on account of very
grievous necessity for payment, it is more suitable for the soul to beg the
giver of the money, who is the purchasing payer, for some of that excess of
undivided (apar) profit. 4. For he has to consider the profit of his
successors as among the profit of money on the spot -- when more than such
installment demanded -- and not as a fresh carrying off of a gift.
CHAPTER 53.
1.
As to the fifty-second question and reply, that which you ask is thus: If
people of the good religion, in their country or out of their country, shall
buy and sell with those of a different religion as regards cattle, or shall
lay hold of traders (vanikgaran) and shall sell to them, what is then the
decision about it? 2. When those of the good religion shall not buy, as they
have not come up to the price, but the orthodox dealers shall sell to
traders and those of a different religion, what is then the decision about
it? 3. And about him, of whom the means of existence (zivishno mindavam) are
such, what is then the decision?
4.
The reply, is this, that it would be very grievously sinful, and it would
be an evil occupation to transact such business through the influence of
opportunity, and to seek profit unauthorisedly, in that manner. 5. But if it
be the means of existence of those of the good religion of whom you have
written, and they are not able to seek it in any other business and proper
occupation which would be a less sinful means of existence, complete
purchasers who have acquired the good religion shall sell unto those of the
good religion; because it is possible for him to be less sinful to whom it
is allowable to beg the life of comrade, for still the rule of a righteous
man, with the righteous who are in his guardianship, is to live. 6. So it is
possible, when they shall sell cattle for slaughter and foreign eating, many
cattle -- amounting even to a diminution of the maintenance of Iran -- are
more wretched than a righteous man forced to kill them through a living
becoming unobtainable and the fear of death.
CHAPTER 54.
1.
As to the fifty-third question and reply, that which you ask is thus: A
man whose wife, daughters, sisters, and relations are many, and who is the
master of much wealth, becomes sick, and during the sickness has given this
hoard of wealth unto one daughter. 2. And his other sisters and daughters
are not contented therewith, and speak thus: 'This wealth ought to have been
given during health and consciousness, not during sickness; and now it
should not be allowable to give anything whatever unto any one during
sickness, for if anything happens the wealth all comes back for division
amongst us.' 3. Would it be allowable to give anything whatever of that
wealth to any one, during sickness, or not? 4. Is it necessary for one of
such wife, daughters, and sisters as there happen to be to appoint an
adopted son for that man, because of that wealth, or not? 5. Are the wife,
daughters, and sisters who shall take their share of the wealth responsible
for the religious rites of every kind, and is it necessary for them to order
the annual ceremonies for that man at the daily and yearly periods, or not?
6.
The reply is this, that, when there is nothing therein on account of which
I should so deem him otherwise than a man in sickness and nearly passing
away, it is not allowable to give it up, except when it is for his debts, or
his wife and children, or an aged person (zarman) or father who is in his
guardianship -- whom it is indispensably necessary to maintain -- and is
such as, or as much as, is discreetly requisite for payment of the debt, or
for the food, maintenance, and protection of those: that I have written
about; then, however, it is allowable to give it up away (biruno) from those
of whom you have written, as much as during his consciousness. 7. In other
sickness, not while passing away, whatever is given up by him himself during
consciousness is allowable; when he is not conscious it is not allowable. 8.
And on that which he says during unconsciousness one is not reliant and it
is not credible (vavar); but that which he says during consciousness, and
that, too, which the same man gave unto a daughter when he was ill, if given
by him consciously, are even then proceedings to be granted; if given by him
during unconsciousness it is just as though he died without an opportunity
of speaking (avang-piruz).
9.
Of the property left by will, one share is needful for each separate
daughter for whom a husband is not provided, and two shares for a wife who
may be a privileged one; and so long as the wife is living she exists as the
house-mistress of the family; moreover, it is not needful to appoint an
adopted son (sator), for the adopted son's duty (satorih) remains with her,
and she manages to claim guardianship for the family from some man out of
the relatives most nearly allied. 10. Out of the portion of the property for
food and maintenance the wife should provide the daughters with husbands;
and to keep going the necessities in the guardianship, the nurture which the
deceased man afforded, and the ceremonies and good works imposed upon the
family, and thereby become indispensable, she herself is to take lapfuls and
armfuls out of the income (bar).
11.
As to the sisters of that man, if they have been necessarily in his
guardianship, even as to nourishment, and there is no property for them in
any other way, their food and maintenance are also needful to be out of the
income of the property, unless that man has otherwise devised, or the
appointment of a husband is not provided on account of the non-subjection
(loito airih) in which they have been unto the guardianship of that man, or
anything else opposed to it, so that nothing whatever of the property of
that man is needful for them.
12.
He who is a husband of one of the daughters is a leader in the management
(dastobarih) of the family, but with the concurrence of the house-mistress
of the family, and even so when the action is one which they should not do,
and his son is not born, or becomes passing away.
13.
As to a daughter not provided with a husband, should the one whose husband
is not provided be an only child, to keep her subject also to the
house-mistress of the family it is needful for her that there should be an
adopted son in it; and when they shall appoint her husband unto the
adopted-sonship the property then comes over into his possession.
14.
When the house-mistress of the family passes away, and the daughters are
provided with husbands, the adopted-sonship is to be appointed.
CHAPTER 55.
1.
As to the fifty-fourth question and reply, that which you ask is thus:
What is the occupation and capacity (giriftarih) of the person that has to
preserve those who are in their three nights' trials, and who is he?
2.
The reply is this, that it is said a husband (gabra) is indispensable for
preservation through the three nights' trials which shall be for a
privileged wife, a father for those of a child, and a master for those of a
servant.
CHAPTER 56.
1.
As to the fifty-fifth question and reply, that which you ask is thus: What
is this adopted-sonship and guardianship of the family, and what does it
become; what manner is it necessary to appoint it, whence is it necessary to
provide food and clothing for it, and how is it necessary to be for it?
2.
The reply is this, that the adopted sonship is thus: It is requisite
whenever a man of the good religion is passing away, while he is a complete
ruler of a numerous household, who has no wife and child that may be
privileged and acknowledged, nor associating brother, nor son by adoption,
and his property is sixty stirs of income. 3. The controlling (khudayinag)
of the property is to be publicly provided out of the kindred of the
deceased, and is called the adopted-sonship; and he is to be appointed to it
who is the nearest of the same lineage (min ham-nafan), who will manage and
keep the property united in its entirety.
4.
The guardianship of a family is that when a guardian has to be appointed
in that manner over the family of a man whose wife, or daughter, or infant
son is not fit for their own guardianship, so it is necessary to appoint
someone. 5. And it is necessary to appoint the adopted son and the family
guardianship at such time as may be convenient to them; and when the man
passes away as I have written it is necessary to appoint at such period as I
have written, and to neglect it temporarily, even the length of a year,
would not be authorized.
6.
fit for adoption is a grown-up sister who is not adopted in another
family, then a brother's daughter, then a brother's son, and then the other
nearest relatives. 7. Fit for the family guardianship is first the father of
the serving wife (chagar), then a brother, then a daughter, and then the
other nearest relations; among brothers he who is the eldest (mas) among
them is the fittest.
8.
The food and clothing of a wife that may be privileged -- who is the
house-mistress of the family, and is one kind of adopted son -- of a living
infant son till he becomes grown up, and a daughter of the family while she
is in the guardianship of the family guardians, are out of the property of
the family so long as it exists for the purpose.
9.
It has become the custom that the lapfuls and armfuls of the family
guardian are every month four stirs of, it may be, sixteen, which is the
disbursement (andazishno), for food, clothing, medicine, and shelter, out of
the income (bar), or out of the capital (bun), of the property which remains
in the family, by a perfect wife when she is capable -- such as the former
house-mistress -- so as want of nourishment (atafdado) may not come nakedly
and unlawfully upon them.
CHAPTER 57.
1.
As to the fifty-sixth question and reply, that which you ask is thus: Who
is suitable for adoption, and who is not suitable?
2.
The reply is this, that a grown-up man of the good religion who is
intelligent, a complete ruler of a numerous household, expecting offspring,
and not having sins worthy of death [tanapuhr] is suitable for adoption;
even when he has accepted either one adoption, or many adoptions, he is then
still suitable for another adoption. 3. And a grown-up woman, or even a
child, is suitable for one adoption, but when adopted in one family she is
not suitable for another adoption.
4.
A woman requiring a husband -- though a complete worshipper -- or a
foreigner, or an infidel, or one having sins worthy of death, is unfit for
adoption; so also those who are demon-worshippers, she who is a concubine
(shusar neshman) or courtesan, and she who is menstruous are unfit.
CHAPTER 58.
1.
The fifty-seventh question is that which you ask thus: How many kinds of
family guardianship and adoption are there?
2.
The reply is this, that it is said there are three kinds, which are the
existent, the provided, and the appointed. 3. An adopted son who is existent
is such as a wife who may be privileged, or an only daughter is a kind of
adopted son owing to confidence in herself, such as happens when there is no
wife, and a daughter for whom there is no husband, and none is provided, is
the one that has remained.
4.
An adopted son who is provided is such as a son that is acknowledged, who
is accepted by one's self, and free from being appointed, or from necessity.
5.
And an adopted son who is appointed is he who is to be appointed among the
relations who are suitable for adoption -- and are nearest to him who is to
be appointed as adopted son -- and the ministers (padan) of religion, and he
performs the duty of family guardianship; he who is the appointed one is he
who is appointed by the men who are the nearest relations (nabanazdishtano)
on account of proximity.
CHAPTER 59.
1.
As to the fifty-eighth question and reply, that which you ask is thus: For
how much property is it then necessary to appoint an adopted son?
2.
The reply is this, that when the property which has remained his for whom
it is necessary to appoint an adopted son is as much as sixty stirs of
income, it is then indispensable to appoint an adopted son for him. 3. Even
when it is less they should recognize him whose adoption is needful, and who
conducts an adopted son's duty; and, similarly, an adoption is to be
appointed for him, though it may not come as a possession unto him who is
fittest for adoption.
CHAPTER 60.
1.
As to the fifty-ninth question and reply, that which you ask is thus: What
is the sin owing to not appointing an adopted son?
2.
The reply is this, that for the man himself it is allowable when he gives
up all the property in righteous gifts, and when he has no property they
should not provide an adopted-sonship for him, and his relations are
innocent as regards it. 3. But should they recognize him who has the
adopted-sonship of the deceased, or has accepted the position of his
adopted-sonship, or should they have seized the property for the
adopted-sonship in order to appoint an acting adopted son (satorgar), and he
conducts the adopted-sonship, and throws away both the portion (bon)
provided for disbursement (vishopo) and the entirety, and quite destroys the
property, and thoroughly ruins the adopted-sonship, though, on account of
not restraining him, it is said to be a sin worthy of death for every single
dirham, it is not said they are killed outright.
CHAPTER 61.
1.
As to the sixtieth question and reply, that which you ask is thus: What is
the propriety and impropriety, the merit and demerit, of family
guardianship?
2.
The reply is this, that the merit is the appointment and recognition of
him who accomplishes more worthily the greater benefit; the demerit is as to
him who is unworthy, or him whose worthiness is not appointed to avert a
lesser benefit and the ruining of a worthy adoption. 3. Nearer details
(khurdako) of the family guardianship which is proper and which is not
proper for an adopted son's duty, of the child of good religion with whose
business it is connected, and of the fathers for whom a family guardian is
to be appointed, are in the recital of five chapters (fragardo) of the
Husparum Nask, and in the abstracts (giriftakoiha) of the good ideas in
various scriptures (Nasko) in which many decisions are together.
CHAPTER 62.
1.
As to the sixty-first question and reply, that which you ask is thus: How
stand the shares in the inheritance (mirato) of property among those of the
good religion, and how is it necessary for them to stand therein?
2.
The reply is this, that in the possession of wealth the wealth reaches
higher or lower, just like water when it goes in a stream on a declivity,
but when the passage shall be closed at the bottom it goes back on the
running water (puy-avo), and then it does not go to its after-course.
3.
When there is nothing otherwise in the will and private, property goes to
a wife or daughter who is privileged; if one gives her anything by will then
she does not obtain the share (dash) pertaining to her. 4. Whenever a share
for a son is not provided by it, every one has so much and the wife who may
be a privileged one has twice as much; and the share of that one of the
sons, or even the wife of a son, who is blind in both eyes, or crippled in
both feet, or maimed in both his hands, is twice as much as that of one who
is sound.
5.
And it is needful that he who was in the father's guardianship shall
remain in guardianship, as when a father or mother is decrepit and causing
awe (chagarin), or of a nurture different from that of the guardian -- or a
child of his brother or sister, or a father, or one without nurture apart
from him, is without a guardian -- the ready guardianship of a capable man,
and the shelter and nourishment that have become inadequate are as
indispensably forthcoming from the possessors of wealth, of those who have
taken the property, as that taking was indispensable.
6.
If there be no son of that man, but there be a daughter or wife of his,
and if some of the affairs of the man are such as render a woman not
suitable for the guardianship, it is necessary to appoint a family guardian;
if there be, moreover, no wife or daughter of his it is necessary to appoint
an adopted son. 7. This that is, when it is necessary to appoint a family
guardian and who is the fittest, and when it is necessary to appoint an
adopted son and which is the fittest -- is written in the chapters on the
question [ch 56-59].
CHAPTER 63.
1.
The sixty-second question is that which you ask thus: Would they
authorisedly carry off any property whatever from foreigners and infidels,
or not?
2.
The reply is this, that wealth and property and anything that foreigners
(an-airano) possess and is carried off by them from the good with violence,
and which through obstinacy they do not give back when it is proper, it is
well allowable in that case that they should seize from the foreigners. 3.
So long as it is the lawful order of the procurator of its owners it is
allowable for a just decider to consider properly, and to demand
authoritatively the sending of interest (sudo) thereon for himself. 4. But
if they proceed in their obstinacy he is sent to come up with them in
obstinacy, not to dissemble with them.
5.
It is the custom to give an infidel (ak-dino), who is not a foreigner,
food, clothing, and medicine, when his renunciation (vaz) has come, for
keeping away matters (chishano) of death and sickness owing to hunger and
thirst, cold and heat; but wealth, horses, accouterments, wine, and land are
not given authorisedly, it is said, unto foreigners and idolators
[dev-worshippers].
CHAPTER 64.
1.
As to the sixty-third question and reply, that which you ask is thus:
Whence was the first creation of mankind, and how was the formation of the
original race of men? 2. What issued from Gayomard, and what did it really
become; and from what have Mashyaih and Mashyayoih [Mashye and Mashyane]
arisen?
3.
The reply is this, that Ohrmazd, the all-ruling, produced from the endless
light the shape of a fire-priest (asruko) whose name was that of Ohrmazd,
and its brilliance that of fire; its incombustibility was like that inside
the light, and its expansion like the western (khurbarag) land. 4. And in
the shape of the fire-priest was created by him the material existence
(stih) that is called man, and for three thousand years, when it did not
progress and did not eat, it did not speak; likewise, it did not utter, but
it thought of, the righteousness of the perfect and true religion, the
desire for the pure glorification of the creator.
5.
Afterwards, the contentious promise-breaker injured the life of it, and
produced a burdensome mortality; and the mortality is clear from the
appellation, Gayomard, of the nature produced. 6. The seed which was the
essence of the life of the leader (mirako) of life, who was Gayomard, flowed
forth on his passing away, came on to the earth of the beneficent angel
[Spandarmad], and is preserved in the earth until, through the protection of
the angels, a brother and sister of mankind, connected together, have grown
from it, have attained to movement and walking upon the earth, and have
advanced even to intercourse and also procreation.
7.
The ground where the life of Gayomard departed is gold, and from the other
land, where the dissolution of his various members occurred, as many kinds
of decorative metals flowed forth it is said.
CHAPTER 65.
1.
As to the sixty-fourth question and reply, that which you ask is thus:
Where and from what did the origin of race, which they say was next-of-kin
marriage (khwedodas), arise; and from what place did it arise?
2.
The reply is this, that the first consummation of next-of-kin marriage was
owing to that which Mashyaih and Mashyayoih [Mashye and Mashyane] did, who
were brother and sister together, and their consummation of intercourse
produced a son as a consummation of the first next-of-kin marriage. 3. So
that they effected the first intercourse of man with woman, and the entire
progress of the races of every kind of lineage of men arose from that, and
all the men of the world are of that race.
4.
It is truly said, that it was the joy of the lord and creator after the
creation of the creatures, and, owing to that, its consummation, which was
his complete accomplishment of the existence of the creatures (damanih), was
owing to him. 5. And its occurrence, too, is in evidence that the creator,
who is so with unflinching (atorak) will, is as much the cause of the
begetting and entire progress of his own perfect creatures, in whom
begetting is by destiny, as Hooshang by whom two-thirds of the demons were
smitten, Takhmorup who overturned Ahriman through the power of the angels,
Yim [Jamshed] by whom order was arranged and death was driven away
(avakaldo), Faridoon who fettered Az-i Dahak [Zohak] and stripped his
blaspheming (nirangak) from the world, and the many princes (kayan) and
high-priests of grave spirit who were, and are, and will be.
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CHAPTER 66.
1.
As to the sixty-fifth question and reply, that which you ask is thus:
There is a man of wealth of the good religion who fully intends to order a
celebration of all the rites of his religion; and a priest of it, to whom
the five chapters (fargards) of the Avesta ('text') of the correct law of
the Nirangistan ('religious-formula code') are easy through the Zand
('commentary'), is ever progressing in priestly manhood (magoi-gabraih). 2.
And he (the man) goes unto him, and he (the priest) speaks thus: 'All the
religious rites are performed for 350 dirhams, as a gift always given
beforehand by them who give the order unto me, so that I may come to them.'
3.
A man of the disciples, to whom the five sections (vidag) of the Avesta
are easy, and nothing whatever of its Zand is easy, then says unto him --
unto that man who intends to order all the religious rites -- thus: 'For
this gift I will conduct all the religious rites for thee twice, with the
appliances in the land of Pars, shouldst thou give the order unto me. 4. For
it is quite possible for me to pray so many sections through my own exertion
(dasto), but for him it is necessary to order again of all officiating
priest (pavan zotako), who is himself not able to pray any section, or does
not himself pray; and it is not necessary for him to go for the control (parvar)
of all the religious rites when stipend (bahar) is the one consideration
within him, and the matter is that he may receive again. 5. He who has
always himself prayed is better than he who shall accept readily and orders
the work again, and is not able to pray it himself, when a fulfillment is
tedious to him; when it is I who receive, I always pray myself better than
he who would accept readily and orders again, and it brings on my business
to a closing point.'
6.
The priestly man speaks thus: 'The consideration of stipend is more
necessary to arise with me than other men, owing to the position of
religion, not the other portion (shano) of all religious rites; therefore,
it is more authorisedly received and conducted by me when I accept readily
and again entrust the work; but I direct so that they pray thoroughly, and
it brings on much business to its closing point; moreover, if I seize upon
it, even then I should be authorized, for this is the stipend of religion.'
7.
Should they seize this that is authorisedly theirs, or not? And is it the
custom of a man who is frequently ordering all the religious rites to reduce
his gift for the ceremonial, or not?
8.
Order some one to decide for us clearly, when they do not dispute the gift
for the ceremonial, or when they do dispute it, how is then its great
advantage; and the harmfulness that exists therein, in many ways and many
modes, when they give an insufficient gift for the ceremonial. 9. Is the
property which is given up as a gift for the ceremonial -- so long as it
thus becomes the remuneration which one gives to a receiver of remuneration
(mozdobar) -- that property which they can seize? 10. And is the work which
is done, or deputed, and its great advantage, more than they would perform
when, in the period of the evil millenniums, they diminish the gift for the
ceremonial; and in how many modes does its harm then proceed therefrom? 11.
Of whom are all the religious rites always more authorisedly ordered, of
that priestly man, or of that disciple? 12. For what reason, also, is it
proper to diminish the gift for all the religious rites of him who is a
priestly man, or to give it in excess? 13. When they do not diminish the
gift for the ceremonial, and it is given in excess, in what manner does its
great advantage then arise therefrom; and why and through what source (bekh)
is it possible for advantage to arise therefrom? 14. When they diminish the
gift what harm to it (the ceremonial) is then possible to arise therefrom,
and how is it better when they give the gift for the ceremonial?
15.
For when the family householders, with those of the good religion of Iran,
are early (pesh) with every single celebration of all the religious rites
with holy-water, in the land of Pars, unless they are in distress, their
gift is then 400 dirhams; and we have given more than this, even 450
dirhams, for it. 16. And now should it be needful, when we diminish anything
from the 400 dirhams, or from the 450 dirhams, of their gift, they would
then not accept it from us, and they speak thus: 'For 400 dirhams, or at
least for 350 dirhams; nothing less do we accept.' 17. But there are needy
men who always come to us and speak thus: 'For 350 dirhams we will twice
conduct all the religious rites with holy-water, as you have always ordered
us before for 400 dirhams; order it only of us, for shoudst thou have it
managed by priestly men, they always say that they should always perform a
curtailment (kastarih) of the religious rites and ceremonies of the sacred
beings, and that all the religious rites are not authorisedly ordered except
of them.'
18.
Although a priest (aerpato) who becomes a ruler of the ceremonial should
be doubly a decider, yet order some one to explain to us clearly concerning
these questions, as asked by us.
19.
The reply is this, that the man of the good religion who intended to order
all the religious rites is he whose desire is goodness, and he should be a
decider of questions about it.
20.
As to the priest who spoke thus: 'Thou shouldst order it of me for 350
dirhams, as you have always given before your business was arranged; and it
becomes your own non-religious share of the duty, to be authorisedly given,
because you have proceeded with the alleged demeanor of the country and for
the purpose of intercession; and all the religious rites with holy-water are
such as they solemnize repeatedly (pavan dor), among which there are many in
which I act and am very well performing' -- the gift of 350 dirhams is then
not excessive remuneration for him.
21.
As to the disciple who spoke thus: 'For 350 dirhams I will twice conduct
all the religious rites in the land of Pars' -- such of them as they then
conduct repeatedly are not many in the aggregate (chinako), and they
certainly damage his (the man's) property, and all the religious rites of
fire, through that deficiency. 22. And they would accept it on this account,
that through a love of righteousness they might cause an advantage (khanjinako) unto all those religious rites by their own inferior eminence.
23. And he extends and impels the ceremonial of the sacred beings into much
progress who promotes it through that eminence which is owing to his own
wealth, and which is thus more possessed of a share (bon) of the ceremonial
of the sacred beings and of the good work of praise -- except, indeed, a
like good work of praise of his -- when they shall cause that manifestation
of eminence. 24. So that the orderer of the good work
understands that that which is diminished by him is the eminence of the
disciple, which his own wealth has to order for those who are not able to
give wealth which is their own property for it; and he makes no curtailment
(banjishno) of those scanty remunerations.
25.
And if that disciple should accept as remuneration less than is the custom
for all the religious rites, the orderer is not undiminished in wealth, for
the reason that the good effect owing to the advantage of holy-water is such
as when they conduct them repeatedly, unless it be necessary to conduct them
in a manner as if unpaid (pavan agazid). 26. That curtailment of the good
effect is not afterwards demandable (pasin-sakhuniko), if it has to be
accepted by him; and if that acceptance of less remuneration by him be an
opposing of him to the malice and ill-temper (vushai) of the priests, this
also is not the way that they should cause progress as regards their own
business.
27.
And the proximity (nazdih) of a master of the house who keeps away from
all the religious rites requested and accepted -- more particularly when the
acceptor accepts, all the religious rites of the requester for that
remuneration -- is itself necessary; he may not be of a religious
disposition, but it is yet requisite for him to be where this is requested
and accepted for that scanty remuneration of his, owing to the extent and
impetus of his share of the duty.
28.
Moreover, it is perceived by us in Pars that they who
would accept the work for half the remuneration which was requisite as
profit for it formerly would seize the remuneration. 29. And the reason of
it is this: The peasants relied upon the corn of the field (khano) which has
not come, and they said: 'We are hurried; we never obtain anything even on a
single one of various debts, and by this payment we shall save our lives for
the time; so we calculate that whatever we seize in the manner of a debt or
two, when the corn arrives and we sell the corn, we shall make as profit on
that business;' -- and it seemed to me very desirable for such a man.
30.
If, also, they should approve that scanty remuneration of that disciple,
it is an injury of all the religious rites, of which the forgivers have to
cast the consideration of the unequally-shared advantage out of the body.
31. All the religious rites ordered of him who is a better performer, owing
to not diminishing the proper remuneration, having proceeded unaltered, the
remuneration of righteousness one does not approve is important as regards
such as they solemnize and conduct in the period. 32. Since, for the 350
dirhams, all the religious rites which they conduct once with holy-water
are, it is affirmed, all the religious rites caused to be conducted twice
with holy-water in that same place and with the same good effect, it is more
important to order of them who shall allow all the religious rites twice;
for, with as much wealth, as much efficiency, and as much good effect, more
ceremonial is good.
33.
The worthiness of the disciple, which is owing to himself, is the
preparation; and the priest is worthy, of whose performance in the religion
you have spoken; therefore, supreme worthiness is unattainable by either of
them; so it is more significant when the disciple is the preparer, and the
priest, as director, becomes a demander of good effect; both strive for good
progress, and through many kinds of participation they may be worthy. 34.
And both of them, praising together -- whereby the participation is brought
to an end -- may authorisedly seize; but that worthiness of theirs is owing
to the duty and the praise therein -- this one in preparing, and this one in
superintendence (avar-madih) of the recital -- and the after discourse and
petitioning, and other good done.
CHAPTER 67.
1.
As to the sixty-sixth question and reply, that which you ask is thus: What
is this appearance which is girded on the sky?
2.
The reply is this, that it is a mingling of the brilliance of the sun with
mist and cloud that is seen, of which it is at all times and seasons,
moreover, a characteristic appearance, whereby it has become their sign
above from spiritual to earthly beings. 3. That which is earthly is the
water above to which its brilliance is acceptable; and the many brilliant
colors (gunakan) which are formed from that much mingling of brilliance and
water, and are depicted (manaki-aito), are the one portion for appearing.
CHAPTER 68.
1.
As to the sixty-seventh question and reply, that which you ask is thus:
What is this which, when the sun and moon have both come up, is something
come, and comes on as it were anew when it (the moon) becomes new, and men
want the thing to go down from the place where it is becoming apparent? 2.
When it has been several times, what is then the thing which comes up and
exists, and how is its motion by night and day?
3.
The reply is this, that the sun and moon are always seen there where they
stand, and they exist for men and the creatures. 4. The sun is
swifter-moving than the moon, and every day becomes a little in advance; at
the new moon the sun is shining, and the moon owing to diminution backwards,
on account of the slenderness of the moon by much traveling, and on account
of the brilliance of the sun, is not apparent. 5. As the sun goes down a
light which is not very apparent is the moon, and not having gone down the
moon is seen; and each day the moon increases, comes up more behind the sun,
and goes down more behind, and is, therefore, more seen. 6. When increased
to the utmost, which is approaching a likeness of the sun, it comes
spherical (aspiharako), and is seen the whole night; to diminish anew it
comes back to the companionship of the sun, and goes into the splendor of
the sun.
CHAPTER 69.
1.
As to the sixty-eighth question and reply, that which you ask is thus:
When something takes hold of the moon or sun what is then its residence
(khano), and whence does it always seize upon it?
2.
The reply is this, that two dark progeny of the primeval ox move and are
made to revolve from far below the sun and moon, and whenever, during the
revolution of the celestial sphere, they make one pass below the sun, or
below the moon, it becomes a covering which is spun (tad) over the sun, and
it is so when the sun or moon is not seen. 3. Of each of those two progeny
of the primeval ox -- one of which is called 'the head,' and one 'the tail'
-- the motion is specified among astronomers; but in remaining upon those
luminaries, and producing that covering, they do not attain unto those
luminaries within that covering. 4. There occurs no difference whatever of
the descending rays from those luminaries into a place of purity and freedom
from disturbance far below those luminaries, except this, that the light
which they divert to the world, and their activity as regards the celestial
spheres are not complete for so much time, nor the coming of the light to
the earth.
CHAPTER 70.
1.
As to the sixty-ninth question and reply, that which you ask is thus: What
are these river-beds, and what is the cause of them; whence do they always
arise, and why is there not a river-bed everywhere and in every place where
there is no mountain?
2.
The reply is this, that any place where a mountain is not discernible and
a river-bed exists it is a fissure (ashkupo); and it is declared as clear
that, even before the growth of the mountains, when the earth was all a
plain, by the shaking of the world the whole world became rent (zandako). 3.
Even Frasuyav of Tur was specially mighty by causing the construction of
channels (vidarg) there where it is mountainous, and also in low-lands, in
which there is no mountain, and the shaking in its creation was the
formation of great sunken springs and river-beds. 4. And if it has been
prepared in, or if it be in a ravine (shikafto) of, the mountains, the
cause, too, of the contraction, thundering, and tearing of a river, if its
confinement be in the earth, is the resistance which it meets in seeking a
passage; and as it is a spring of the waters of the earth, so also it is in
the earth, whose contraction and panting are mighty and full of strength. 5.
And when it is a time that they would make a constructed channel at the
outside of its ravine, as regards the contraction which is within it, the
resistance by which it is contracted at the outside of the ravine is the
ground.
CHAPTER 71.
1.
As to the seventieth question and reply, that which you ask is thus: Is
anything which happens unto men through fate or through action, is exertion
destiny or without destiny, and does anything devoid of destiny happen unto
men, or what way is it? 2. As to that which they say, that, when a man turns
unto sinfulness, they ordain anew a new death; as to that which they say,
that anything which happens unto men is a work of the moon, and every
benefit is connected with the moon, and the moon bestows it upon worldly
beings; and as to what way the moon does this, and bestows all benefits,
order someone to decide the literal explanation of how and what way it is,
by the will of the sacred beings.
3.
The reply is this, that the high-priests have said thus, that there are
some things through destiny, and there are some through action; and it is
thus fully decided by them, that life, wife, and child, authority and wealth
are through destiny, and the righteousness and wickedness of priesthood,
warfare, and husbandry are through action. 4. And this, too, is thus said by
them, that that which is not destined for a man in the world does not
happen; and that which is destined, be it owing to exertion, will come
forward, be it through sinfulness or slothfulness he is injured by it. 5.
That which will come forward owing to exertion is such as his who goes to a
meeting of happiness, or the sickness of a mortal who, owing to sickness,
dies early; and he who through sinfulness and slothfulness is thereby
injured is such as he who would wed no wife, and is certain that no child of
his is born, or such as he who gives his body unto slaughter, and life is
injured by his living.
CHAPTER 72.
1.
As to the seventy-first question and reply, that which you ask is thus:
What are the heinous sins of committing unnatural intercourse [sodomy], is
it proper to order or perform the sacred ceremony for him who shall commit
unnatural intercourse, and is it then proper to practice sitting together
and eating together with him who shall commit it, and shall commit it with a
longing for it, or not?
2.
The reply is this, that of the evil Mazda-worshippers -- who were the
seven evil-doers of sin of a heinous kind, whose practice of Ahriman's will
was as much as an approximation to that of Ahriman himself -- two are those
whom you have mentioned, who are defiled with mutual sin. 3. For, of those
seven evil-doers, one was Az-i Dahak [Zohak], by whom witchcraft was first
glorified; he exercised the sovereignty of misgovernment, and desired a life
of the unintellectual (ahangan khaya) for the world. 4. One was Azi Sruvar
[Av. Azi Srvara], by whom infesting the highway in terrible modes, frightful
watchfulness (vimag-bidarih) of the road, and devouring of horse and man
were perpetrated. 5. One was Vadak the mother of Dahak, by whom adultery was
first committed, and by it all lineage is disturbed, control is put an end
to, and without the authority of the husband an intermingling of son with
son occurs. 6. One was the Viptak ('pathic') the intercourse of males, the
infecundity of which is the desire of men; and by him the intercourse of
males and the way of destroying the seed were first shown unto males. 7. One
was the Vipinidak ('pederast'), the male by whom the use of females was
first brought among the errors (khazdag) of the male, and was despised
(dukhto) by him; he who is a cherisher of seed is delivering it to females,
and that which is destroying the seed is the flowing of stenches into the
prescribed vessels for it, the delivering it to males by a demoniacal
process, and carrying on a practice which effaces (ahanjedo) and conceals
the race [or seed] of the living. 8. One was Tur-i Bradar-vakhsh, the Karap
and heterodox wizard, by whom the best of men [Zartosht] was put to death.
9. And one was he by whom the religions of apostates were preferred --
through the deceitfulness of the perverted text and interpretation [Avesta
and Zand] which they themselves utter -- to the law which the righteous has
praised, that existence which would have procured a complete remedy, and
would have become the eternity of the records which bestow salvation,
through the good righteousness which is owing to the pure religion, the best
of knowledge.
10.
And they who are defiled by a propensity to stench are thereby welcoming
the demons and fiends, and are far from good thought through vexing it, and
a distance from them is to be maintained of necessity in sitting and eating
with them, except so far as it may be opportune for the giving of incitement
by words for withdrawing (padalishno) from their sinfulness, while
converting them from that propensity. 11. Should one die, to order a
ceremonial for him is indecorous, and to perform it would be unauthorized;
but if he were to do so penitently one would then be authorized to perform
his ceremonial after the three nights, for it is the remedy for atonement of
sin. 12. And so long as he is living he is in the contingencies (vakhtagano)
owing to the sickness through which he is in that way an infamous one
(akhamidar), and there are no preventives (bondagano) and medicinal powder
for it; these are teachings also for the duty and good works of a ceremonial
for the soul.
CHAPTER 73.
1.
As to the seventy-second question and reply, that which you ask is thus:
Does the stench of him, stinking withal, who commits unnatural intercourse
[sodomy] proceed to the sky, or not; and to what place does the wind of that
stench go when it goes anywhere?
2.
The reply is this, that the material stench goes as far and in such
proportion as there are filthiness and fetidness in the stinking existences,
and the spiritual stench goes unto there where there are appliances (samano)
for acquiring stench, a miserable place; on account of the separation
(gardih) of the sky, everywhere where it goes in the direction of the sky it
does not reach to the undisturbed existences. 3. Information about the
stench is manifest in the omniscient creator whose omniscience is among the
luminaries, but that persistent creator and the primeval angels and
archangels are free from its attack; and his information about the deception
which is practiced upon that laborer for hell and mind allied with the
demons is certain.
CHAPTER 74.
1.
As to the seventy-third question and reply, that which you ask is thus: Is
there any discomfiture (vanidarih) of the archangels [Amahraspandan] from
that stench, or not?
2.
The reply is this, that the archangels are immortal and undistressed;
their place, also, is in that best existence of light, all-glorious,
all-delightful, and undisturbed; and the strength of the stench due to the
demons does not reach unto anything pertaining to the archangels. 3. The
archangels are omniscient, friendly to the creatures, persistent, and
procure forgiveness; they know that heinous practice which is the heinous
practice of that wretched dupe (friftako) who has become defiled in that
most filthy manner (zishttum arang), which is like that which is provided
and which is applied to him even in the terrible punishment that has come
upon him from the demons; and then, on account of their friendliness to the
creatures, it has seemed to them severe, and thereby arises their
forgiveness which is according to whatever anguish is owing to the torment
which galls him.
CHAPTER 75.
1.
As to the seventy-fourth question and reply, that which you ask is thus:
Do the angels have his dead body restored, or not?
2.
The reply is this, that there was a high-priest who said that the angels
do not have his dead body restored, because of the sin of the
mutually-polluting, full of stench, and inglorious victims (khvapidoan), the
terrible kind of means for the exculpation of creatures, and that practice
when males keep specially imperfect in their duty; it being then suitable
for mankind to become free from him who -- like Az-i Dahak [Zohak], who
wanted many most powerful demons -- resists and struggles, and is not
possessing the perception to extract (patkashistano) a pardon, owing to the
course of many demoniacal causes. 3. But innumerable multitudes
(amarakaniha), happily persevering in diligence, have with united
observation, unanimously, and with mutual assistance (ham-banjishniha)
insisted upon this, that they have the dead bodies of all men restored; for
the good creator, granting forgiveness and full of goodness, would not
abandon any creature to the fiend. 4. In revelation (dino) it is said that
every dead body is raised up, both of the righteous and of the wicked; there
is none whom they shall abandon to the fiend.
5.
And this, also, is thus decided by them, that even as to him who is most
grievously sinful, when he becomes mentally seeking pardon and repentant of
the sin, and, being as much an atoner as he is well able, has delivered up
his body and wealth for retribution and punishment, in reliance upon the
atonement for sin of the good religion, then it is possible for his soul,
also, to come to the place of the righteous.
CHAPTER 76.
1.
As to the seventy-fifth question and reply, that which you ask is thus: As
to him who shall slay those who shall commit unnatural intercourse [sodomy],
how is then his account as to good works and crime?
2.
The reply is this, that the high-priests, in their decision, have thus
specially said, that all worthy of death are so by the decision of judges
and the command of kings, whose business is execution. 3. Whoever shall slay
him who has heinous sins after controversies three times with him, about the
decision of those acquainted with the religion and about the command of
kings, when he has thus remained in the sin in defiance of his own relations
-- and not inimically to the man and injuriously to the religion, but
inimically to the sin and in order to keep away intercourse with demons --
is to consider it as a great good work. 4. No command is given about the
decision of what one is to do in the same matter, more heedfully and more
authorisedly in cases of doubtful attention, for the good work exists
undoubtedly more and more abundantly.
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CHAPTER 77.
1.
As to the seventy-sixth question and reply, that which you ask is thus:
Will you direct some one then to make the heinousness of this sin of
unnatural intercourse clear to us?
2.
The reply is this, that the first material creature was the righteous man,
the smiter of the fiend, the righteous propitiator; so, also, in the world
he is more recognizing the sacred beings, more completely (hamaktar) for the
production of creatures, and with more provision for the creatures. 3. And
with the manifestation of knowledge the best duty is that which exists in
lawfully practicing procreation, and the complete progression of righteous
men arose therefrom.
4.
In like manner he who is the omniscient creator formed mankind in the
first pair, who were brother and sister, and became Mashye and Mashyane, and
all races of material life exist by means of acquiring sons and his
omnisciently causing procreation. 5. The man and woman were also made to
lust (gaminido) by him, and thereby became the father and mother of material
men; and he naturalized among primitive man the qualities of a desire (aludano)
for acquiring sons together through glorifying. 6. And the law and religion
authorized it as a proper wish, so long as they proceed from those who are
their own relations, not from those who are not their own; and with those
whom next-of-kin marriages, original duties, and desires for other sons have
formed, complete progress in the world is connected, and even unto the time
of the renovation of the universe [Frashegird], it is to arise therefrom. 7.
And the birth of many glorious practicers of the religion, those confident
in spirit, organizers of the realm, arrangers of the country, and even
accomplishers of the renovation of the universe, which arises from those
same to whom that practice shall be law -- and when it occurs lawfully -- is
a miracle and benefit of the world, the will of the sacred beings and the
utmost good work discernible, because the complete progress of the righteous
arises therefrom, and the great female faculty (nekedih) is manifested.
8.
So when the opponent of the same, by whom the source of seed and
procreation is spoiled, is intent upon a way for the death of progeny -- and
the intention is certain -- its annihilation is owing to him; and he is the
devastating fiend, whose will is a desire of depopulation and ruin, and by
the power of his Niyaz (demon of 'want') he turns imperceptibly the esteem
of the very indispensable production of men from the position of wishing for
sons to a creature who is opposed to it, through whom have arisen its ruin
and corruption. 9. And the nature and power which are his cherishing of
progeny are not suitable for receiving seed, and misrepresented (drokinido)
by him is the accompanying evil intercourse, so that emitting the seed (shudak),
in delivering it at that time into that burning place, full of stench, is to
produce its death, and no procreation occurs.
10.
The dupes turn the living seed from mingling with women and seeking for
births, just as in the like vice of any demon, connected with a longing for
the dupes, they shall abandon that advantage of the world, the delights (vayagano)
of a son. 11. He who is wasting seed makes a practice of causing the death
of progeny; when the custom is completely continuous, which produces an evil
stoppage of the progress of the race, the creatures have become annihilated;
and certainly, that action, from which, when it is universally proceeding,
the depopulation of the world must arise, has become and furthered (frarasto)
the greatest wish of Ahriman. 12. Such a practicer is the greatest wish of
Ahriman, through the demon's excretion of doubt in the practice, owing to
intercourse with the emitter, which is most filthy and most fetid, and the
emitting member, which is causing death; and the demoniacal practice is
perceptible even from the same practice, and whatever is the heinousness of
the sinfulness is clear to observers of the dead body.
CHAPTER 78.
1.
As to the seventy-seventh question and reply, that which you ask is thus:
As to the nature of the heinousness and sinfulness of committing adultery,
and the worldly retribution specified for it in revelation, will you then
direct some one to point out to us the modes of retribution for it?
2.
The reply is this, that it is adultery, heinous and vicious, which first
Dahak [Zohak] used to commit, and he is known by the illicit intercourse
which was his desire with Vadak, who was his mother, in the lifetime of
Aurvadasp, who was his father, without the authority of Aurvadasp, who was
the husband of Vadak whose practicing of sin, unauthorisedly and
injudiciously, was itself heinous and very frequent. 3. And its modes of
theft or spoliation are just as much more heinous than other theft and
spoliation as a man and that which arises from his procreation of man are
greater than the position of property.
4.
One is this, that it is important to consider with steadfastness the
courtesan life of the adulteress and the bad disposition assuredly and
undoubtedly therein; she causes pillage unauthorisedly, and in her practice,
also, intercourse during menstruation, owing to its resembling the burning
of seed, is a frightful kind of handiwork (dasto).
5.
One is this, that it may be that she becomes pregnant by that intercourse,
and has to commit on her child the murdering of progeny.
6.
One is this, that it may be in pregnancy, by her coming to intercourse
with another man, that the living child which is in her womb has died
through that intercourse.
7.
One is this, that it may be that she becomes pregnant by that intercourse,
and the pregnancy having given indications, through shame or fear she
swallows a drug and seeks a remedy, and murders the child in her womb.
8.
One is this, that it may be that a woman who is foreign or infidel, and
becomes pregnant by that intercourse, gives birth to a child, and it has
grown up with the child which is known to belong to the husband of the
woman, and remains in foreign habits (an-airih) or infidelity. 9. The
committer of the illicit intercourse is as unobservant and grievously sinful
as he who shall lead his own child from his native habits (airih) and the
good religion into foreign habits and infidelity; as to the sin which that
child may commit in childhood he is the sinner, and as to that which it may
commit in manhood he is equally sinful with it. 10. Also, if that child be
put to death in childhood, and be passed through water, rain, or fire, or be
buried in the well-yielding earth, he is an equally vicious murderer, and is
defiled thereby through being the invisible causer.
11.
Likewise, if he who is a man of the good religion accustoms a woman to
illicit intercourse, and through adultery a child is born and grows up, even
then to practice undutifully that which undutifulness committed is to make a
wretched and clandestine connection. 12. On account of the birth having
occurred through illicit intercourse it is grievously sinful; through
propriety it is praiseworthy, and through falsity it is sinful, and it is
said that a bastard is not appointed in superintendence over any one. 13. If
it be done so that pregnancy does not occur, even then every single time --
not to mention the text (avistak) as to the matter regarding the destruction
of his own living seed -- it is a sin of two Tanapuhrs, which are six
hundred stirs; and regarding that emission it is inexpiable (atanapuhr).
14.
As much on account of the conversation as on account of the companionship
of the man who goes unto various women, for the sake of a man's sin, and is
unatoning, should his own body be also defiled with bodily refuse
(higar-homond), or should those kinds of harm be not kept away from another,
even then every single time of the bodily refuse bringing harm to his own
body is a sin of sixty stirs, and through making his own body defiled with
bodily refuse is each time a sin of sixty stirs; and if he washes with water
that defilement with his own bodily refuse, or that which is harmed thereby,
every single time it is a sin of six hundred stirs.
15.
And if it be a foreign or infidel woman, apart from the sinfulness about
which I have written, it is a sin of sixty stirs on account of not
controlling the sins and vicious enjoyment of the foreign woman. 16. And,
finally, the other various sins which are owing to this sin are very
numerous, and grievous to thousands of connections, and it is thereby
contaminating to them in a fearful manner.
17.
The retribution is renunciation of sin in procuring pardon; and the
renunciation in his turning from equally grievous disobedience, every single
time that he turns from similar viciousness, and as an atonement for the
sin, is to arrange, or order, four (arba) marriages of the next of kin to
his own wife, lawfully, authorisedly, and most hopeful of offspring. 18.
Through fear of the grievous sinfulness which I have recounted, in case of a
child of those of the good religion who has no giver of shame, and to keep
lawfully in subjection a child who is under control, he who is unnurtured is
lawfully given nurture, and is nominated for lawfully bringing up. 19. And
to turn a man or woman of bad disposition, by eulogy and entreaty, or by
distress (fangim) and fear and other representations, from that bad
disposition and vicious habit; to order next-of-kin marriage and all the
religious rites (hamak dino, the Dvazdah-homast, the ceremony in honor of
the waters, and the presentation of holy-water to the fires; to remove the
burden of offspring which is distressing those of the good religion, and to
force them from the infidelity acquired, which is a very atoning atonement
for such sins, are extremely proper proceedings (avir-farhakhtikih).
CHAPTER 79.
1.
As to the seventy-eighth question and reply, that which you ask is thus:
What is the decision about water with the word Itha and him who
shall drink it? 2. When a man has performed his ritual [grace] and does not
take the prayer (vajo) inwardly, but drinks water with the word Itha,
what is the decision about this efficacy of which he takes up one half and
abandons one half, how is it necessary, or not, to consider it, and what is
the sin of it? 3. As to him who performs half, or less than half, of the
efficacy, and drinks water with the word Itha, what is the
retribution for this sin when he shall commit it occasionally, and what is
good in order that this sin, when he shall commit it, may depart from its
source? 4. As to him who has performed his Nabar [Navar] ritual, and drinks
water with the word Itha, not muttering (andako) the inward prayer
(vajo), and performs a ceremony (yashto), though he does not order a
ceremony of Geto-kharid for himself, is the decision then about him anything
better, or not; and does the good work of this ceremony of Geto-kharid
become just the same as that of the Nabar [Navar] ceremony, or not? 5. As to
him who orders a ceremony of Geto-kharid for himself, what is then his good
work, and what is the value of his worthiness when he does not himself
perform because he orders that they should perform for him? 6. And as to him
who has not performed his ceremony, and is fifteen years old, what is then
the decision about him?
7.
The reply is this: When a man who has chanted the Gathas ('hymns') drinks
water with the word Itha, if, moreover, being preservable from
suffering, he be not a righteous one overwhelmed by impotence, it is thus
said that, when in order to consecrate the sacred cake (drono) it is not
possible to take the prayer inwardly, and there are no presentations of it
for the tasting of the virtuous with inward prayer, or for the sake of
relieving the sickness of a righteous person, which has come severely, when
it is possible for him to say 'Itha' and one 'Ashem-vohu,' or it is possible
for him to say 'Ashem,' he is to recite that which it is possible for him to
speak, and he is to drink or eat the water, or food, or medicine which is
discreetly his, and may be the custom of his body and life.
8.
But the sinfulness of him who has drunk water with the word Itha,
not owing to suffering, is much the most sinful, except this efficacy of
which you have written that, having taken up one half, they shall abandon
one half; for, when in eating the efficacy is possessed in that manner, it
is then a chattering meal which is a very grievous sin. 9. Every single drop
(pashan) which in that manner comes to the mouth as a new taste is a sin of
three stirs, and every single thing which is spoken like that word is a sin
of three stirs, which is mentioned as the minimum.
10.
The retribution is that way well perfected when, in renunciation of that
sin which attacks, a proper efficacy is prepared and becomes a vestige
(vunako) of the sin of the performer. 11. Whoever is not able to arrange it
in this manner is to entreat the prayers of three men with a donation of
wealth, and is to solemnize his Nonabar [Navar] ceremony, or he is to
consecrate a sacred cake every day in the ceremonial place, to eat food
lawfully, and to order the proper maintenance of the efficacy. 12. The
assistance of performing the proper rituals through ordering the Nabar
[Navar] ceremony, and the helping existence of discharging the burden of the
trouble of a populous household seem to me suitable for the atonement of
such-like sin, through the will of the sacred beings.
CHAPTER 80.
1.
As to the seventy-ninth question and reply, that which you ask is thus:
Concerning him who does not order ceremonies what is then the decision?
2.
The reply is this, that, excepting those among which is specially the
selected religious rite (dino) of him whose ceremony is not performed. who,
even though having many good works, does not afterwards attain unto the
supreme heaven, which is determined -- this, moreover, is thus said, that he
who is not able to perform his ritual himself, when he orders a Geto-kharid
ceremony and they shall perform it, can become fit for the supreme heaven
(Garothman); this is greatly to be commended.
CHAPTER 81.
1.
As to the eightieth question and reply, that which you ask is thus: What
is the purpose of this ceremony for the living soul [Zinda-Ravan], and why
is it necessary to order it? 2. And, whenever one orders it, how is it
necessary then to order it, how is it best when they celebrate it, and what
is its great advantage as a good work?
3.
The reply is this, that worship with the ceremonial for those newly passed
away, during the three days which they spend in the account, is suitable for
the discreet, just as the protection with nourishment of those newly born,
in their infancy, is also much more suitable for the discreet. 4. He is a
truly discreet man through whom there is ceremonial for the three days, on
account of his own father, and privileged wife, and infant child, and
well-behaved servant, on their passing away; and it is indispensable to
order the triple ceremonial of the three days.
5.
This, too, is said: where it is not possible to solemnize his three days,
or they solemnize them afterwards, when information of the death arrives,
three days are to be solemnized as a substitute for those three. 6. For the
good work of the ceremonial which is ordered by him himself, or bequeathed
by him, or is his through consenting to it by design, exists -- even though
it is thus possible that it will be conducted afterwards -- whenever it
comes into progress; therefore he is exalted for it at his account in the
three days, and it comes on for his being exalted. 7. When that which is
conducted afterwards comes on for aiding his being exalted in the three days
of the account, that which was conducted by him himself beforehand is more
hopeful and more certain of being exalted in that position.
8.
On account of there being also a diminution (aito-ch gahidarih) of risk
about their own souls, in the event of (min zak algh hat) their children not
ordering the three days' ceremonial, or it not being possible to solemnize
it at that time, it is desirable to order, in their own lifetime and at
their own convenience, the ceremony for their own living souls, advisedly,
without doubt, and having appointed the mode of life of the three days, and
also to appoint by will him who is to conduct it in the end. 9. And when
both are conducted, the increase of good works and exaltation, though the
end is not possible, or is not proceeded with -- and the previous good works
are commendable, and, therefore, preservatory has reached even unto the most
lordly wishes.
10.
As to the man with great and powerful children, to whom the ceremonial of
the three days for himself at the final day, and also the progress of many
good works have seemed certain, but on account of yet another way to freedom
from doubt effectually (frarastiha) existing, he has bequeathed the conduct
of the three days' ceremonial, and also other good works, unto his children,
in order that the ceremony for the living soul may be conducted at the final
day, with him the angels are in triumph, the glory of the religion in the
most lordly glory, and the solemnizers of ceremonial worship are many. 11.
Then, moreover, owing to the contest of the demons -- so unjust that on the
day of his passing away it is due to the uncleanness (apadyavih) which has
attained unto its full extent -- all the solemnizers in the country, of the
acts of worship solemnized, may have become thoroughly doubtful of the
worship, and until it goes on to the disciples, and the ceremony is
prepared, it is not proper to perform the whole ceremonial; in that way is
manifested the great advantage and commendableness which arises from that
ceremony for his living soul.
12.
The nature of the ceremony ordered for the living soul is a counterpart of
the three days, so it is needful that at all times of the three days and
nights, successively emancipative (avadiginishnik), a ceremonial in honor of
Srosh be always conducted, and that it proceed; and a fire is lighted in the
ceremonial, and the clean ligature of the limbs is to be tied. 13. As a rule
it is so considered that in the three days there are fifteen ceremonies
(yashtano) in honor of Srosh, and three sacred cakes (dron) which are
consecrated in each dawn (bam-I) with various dedications, and the fourth
day they solemnize the Visperad, the portion of the righteous guardian
spirits (Asho Farohar). 14. And there are fugitives of families of the
period, and other still further diminishers of good works, who have wished
to produce the wealth which is necessary to perform advantageously, as a
custom of the soul in those three days, one celebration of all the religious
rites (hamak dino in honor of Srosh, and the consecration of three sacred
cakes [dron] for Srosh every day; and the third night, at dawn, the
consecration of a sacred cake dedicated in three modes. 15. In accomplishing
the consecration of the sacred cake specially for the righteous guardian
spirits, on the fourth day, one is supposed to order a Dvazdah-homast in
honor of the righteous guardian spirits [Asho Farohar], and the rest of the
ceremonial.
16.
And he who has intended much more laudably is declared as the more devout
and more judicious of worshippers; and for the sake of the ceremonial he is
cleansed by the Barashnom ceremony, and is to practice other descriptions of
cleanliness as regards his body and clothing. 17. While in the performance
of the ceremonial, bread made from corn which is ground by those of the good
religion, wine from that made by those of the good religion, and meat from
the animal which is slaughtered in the ceremonial are eaten; and one is to
proceed into the abode of fires and of the good, and to abstain from the
rest of the other places which are dubious and food which is dubious. 18.
And with that thorough heedfulness one is to conduct and order that
ceremonial in the abode of the ever-growing fire, or other fire of Warharan;
whereby his numerous good works are effectual, and the path of good works is
very broad. 19. Concerning the suffering of him whose capability in that
which is his preserving efficacy is less, it is thus revealed that not he
who is righteous is overwhelmed, as it were unwilling, by incapability.
CHAPTER 82.
1.
As to the eighty-first question and reply, that which you ask is thus: As
to a man who shall order a ceremonial and shall give the money (diram), and
the man who shall undertake his ceremonial and shall take his money, but has
not performed the ceremonial, what is then the decision; and what is then
the decision about the man who ordered the ceremonial?
2.
The reply is this, that the merit of a ceremonial not performed is not set
going, and does not come to the soul of the undertaker who shall take money
for it, nor even to that of the orderer who gave money for it. 3. But, as to
him who is the orderer, since his mental meritoriousness is so steadfast
that he gave his money, the efficacy (tuban) of the good work, mentally his
own, has not stayed away from him, because he gave money authorisedly for
the good work; the decision, then, about him is such as about him to whom
harm occurs in performing a good work for the religion. 4. It is said that
the angels so recompense him that he does not consider it as any other harm;
and as much as the good money given for the sacred feast and ceremonial is
then the pleasure which comes unto his soul, as much as would have been
possible to arise in the world from that money.
5.
And he who shall take his money, and did not perform his ceremonial, is
just as though he had abstracted from the angels and the righteous guardian
spirits [Asho Farohar], and destroyed, as much propitiation as would have
been possible from that ceremonial; and he is, therefore, overwhelmed by it,
and expiates it in the soul.
CHAPTER 83.
1.
As to the eighty-second question and reply, that which you ask is thus: Is
it necessary for a priestly man that he should undertake all the religious
rites and other ceremonials, or in what way is it?
2.
The reply is this, that a priestly man should necessarily undertake all
the religious rites and other ceremonials, because the deciding and advising
performers of the ceremonial, these same priestly men, well understand the
merit or demerit, the propriety or impropriety, of the ceremonial. 3. When
the undertaker and conductor of all the religious rites is a priestly man,
one is more hopeful of their progress in merit.
4.
As to the priestly man who shall undertake all the religious rites, if he
be living comfortably (hu-zivishno) on a share of our house-rulership,
village-rulership, tribe-rulership, and province-rulership, and his needful
support of religion remain the consideration as to his living comfortably,
and he have no need for the stipend of all the religious rites, then the
rule for him is to distribute properly that recompense of the sacred feast,
which is to be given for all the religious rites, among the solemnizers. 5.
If it be needful for him, the priestly man, as he is suitable, is not
changed -- whereby good management is not attained -- and if it be needful
even for his consideration of all those religious rites, his performance in
the duty and ministration is then an approval of worthiness and management.
6. When they shall act so, all those religious rites are more meritoriously
managed; and one day the solemnizers are brought from the fag-end (sar) into
the rank of priestly manhood, which is the stipend for all the religious
rites that they shall expressly take authorisedly, and are, therefore,
worthy of it.
CHAPTER 84.
1.
As to the eighty-third question and reply, that which you ask is thus: Is
it desirable to give in excess the gift for the ceremonial which it is not
desirable to diminish?
2.
The reply is this, that it is proper not to diminish a gift where it is
the gift for a ceremonial, and the reasons for it are many. 3. One is this,
that a gift is the money which in another good work suffices for the
accomplishment of the good work, and the good work of a righteous gift is a
great good work, and not to diminish it is sure worthiness among the
explainers. 4. When the sacred feast and the gift for the ceremonial are
supplied in excess, even that which is an excess of gift is an excess of
liberality to the performers of the ceremonial, and has realized (frarasto)
an excess of good works that is commendable.
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CHAPTER 85.
1.
As to the eighty-fourth question and reply, that which you ask is thus: As
to a gift for the ceremonial which they do not reduce, and while they give
it in excess, in what manner is then its great advantage, and how and in how
many modes is it possible to occur?
2.
The reply is this, that the advancement of the ceremonial of the sacred
beings is by so much as the gift is more fully given; and the great
advantage of the good work is more, and its reasons many, therefrom. 3. The
desire of this wealth, which has come for the sake of the good work, is an
experience of the comfortable living of the angels, by whom the solemnizers
are aggrandized, and is proper apart from its great judiciousness; to
diminish it is improper.
4.
When the gift for the ceremonial is abundantly given, the performers of
the ceremonial, who, with much trouble annoying them, have solemnized the
Avesta and chanted the hymns (Gathas), and obtain the stipend of their
solemnizing from the remuneration of the solemnization, are living
comfortably, thriving, and blessed. 5. And also the undertakers of all the
religious rites who, by means of the hope of rightful religion, render one
certain as to the way to the distant awful place, and tempt the longers for
righteousness into the religion, undertake all the religious rites and
ceremonial of the sacred beings for the sake of the stipend of proper
diligence.
6.
And reasoning thought is cognizant as regards the advantageousness due to
the undertakers and solemnizers of all the religious rites, and a great
stipend is more obtained and observed for them than for any other
profession. 7. The sons, too of priests and disciples strive for the words
prayed, and are more eager for their prayers; and many, likewise, shall
engage for all the religious rites, and become more diffusive of the
religion (dino balishniktar); and, in like manner, the proper, more
attainable, and more propitious path of the good for saving the soul becomes
wider.
CHAPTER 86.
1.
As to the eighty-fifth question and reply, that which you ask is thus:
What is possible to become the harm of a gift that is reduced?
2.
The reply is this, that since those things are to be properly given which
are for the religious rites of the ceremonial, and are the consideration of
the undertakers of all the religious rites, and are also the stipend of some
solemnizers, both are living comfortably by the ceremonial. 3. The sons of
the disciples who wanted approval for the words prayed, become so much the
more to be ordered and to be accepted; and the ceremonial of all the
religious rites becomes more progressive.
4.
So, moreover, when they go to undertake the well-operating activity of the
ceremonial for a diminution of remuneration and gift, and owing to
undertaking and ordering again, by way of routine (pavan dor ras), they do
not request so much stipend, it is as though they should buy my linen and
should sell it again for their own payment (dadano). 5. As to the performers
of the ceremonial, likewise, who have to acquire approval with much trouble
and words prayed, and obtain a remuneration which, for the soul even, is as
little for the ceremonial as though one were annoyed -- whereby living is
difficult -- they become sorry for enduring the trouble, owing to
lukewarmness (afsurdo-minishnih) in the same profession. 6. And even the
sons of the disciples shall sell linen for wages, and they rejoice that it
is possible to learn other callings with less pains; and thus they make them
become lukewarm and meditating retreat (avazahang) from the words of fresh
paragraphs continually prayed, from the approval requested of the learned
(azan), and from all the religious rites they should undertake for the
contented.
7.
As to those, moreover, who, through fervent-minded undertaking of what is
ordered, request less for all the religious rites, and have not obtained
even that which is due to them, it is not even as though they ordered of
them for the fiends. 8. And the disgrace, too, of the orderers of good works
of lukewarmness is the exaltation of the profession of the disciples; and
its deficient progress becomes the paralysation of the ceremonial of the
sacred beings for saving the souls of the good from the deadly one (mar).
CHAPTER 87.
1.
As to the eighty-sixth question and reply, that which you ask is thus: How
is it good when they give a gift for the ceremonial?
2.
The reply is this, that as it is necessary, so that the ceremonial of the
sacred beings may be more advanced, and such wealth may more come on to the
good work, for the proper stipends of the undertakers and solemnizers --
that they may become less lukewarm as regards the accompanying proprieties,
and thereby diligent in performing them -- and there is not in it an express
connection manifested with different work, and with that which has proceeded
from so many previous good people, I deem the introduction of it more
expressly better.
CHAPTER 88.
1.
As to the eighty-seventh question and reply, that which you ask is thus:
As family householders we of the good religion of Iran, before each
celebration of all the religious rites with holy-water which they have
provided in the land of Pars, have then always given for it a gift of 400
dirhams, or 350 dirhams at least. 2. And now if we should be needy, when we
deduct something from the 400 dirhams, or from the 350 dirhams, of the gift
for them, they would then not accept it from us, and speak thus: 'Less than
400, or than 350, dirhams we do not accept.' 3. But there are needy men who
always come to us themselves and speak thus: 'For 350 dirhams we will always
twice conduct all the religious rites and ceremonial with holy-water such as
those which you have always ordered before for 400; only order us.' 4. Would
a needy one, apart from the priestly men who always say that they are not,
be authorized, or not?
5.
The reply is this, that the priest to whom your predecessors have given a
gift of 400 or 350 dirhams, for all the religious rites with holy-water, it
is proper to consider particularly virtuous and faithful, when there is
nothing else about him, on account of which he is otherwise. 6. A
celebration of all the religious rites with holy-water, in which they shall
use four pure animals -- and just according to the teaching of the
high-priests they present to every single fire from one animal and one
holy-water -- and the offering of holy-water unto the fire whose holy-water
if is, and bringing it on to another fire apart from that holy-water, and
the ceremonial cleansing of the holy-water they maintain by agreement in thy
name, the superiors solemnize with approval, faithfully, and attentively;
and the remuneration of 350 dirhams would be a balancing of when they
conduct the religious rite at the place of undertaking it, and when it is
undertaken as regards a distant district.
7.
In Artakhshatar-gadman, within my memory, they who would accept less than
300 dirhams for it made a memorandum (farhang), to keep in remembrance that
350 dirhams for all the religious rites performed was to be the rule
declared by those of the religion in Artakhshatar-gadman. 8. Likewise, the
glorified Atur-frobag, son of Farakhuzad, who was the pre-eminent leader of
those of the good religion, decided in the same manner.
9.
And now, too, they always conduct those rites which are without holy-water
for 150 dirhams, or even for 120 dirhams; and the reason of it is the
neediness of the disciples who, owing to that need, and in hope of obtaining
more employment, always diminish their demands, and through deficient
remuneration always become more needy, more importunate, and more moderate
in desiring remuneration; and, in the course of the employment of resources
and requesting the charge of all the religious rites, the labor and
endurance of discipleship are exhausted.
10.
And as to him who undertakes to conduct all the religious rites twice for
350 dirhams, if he be properly working and thoroughly reliable for the 350
dirhams which are always given him for the ceremonial of all the religious
rites -- just like those who would always undertake them once -- and all the
religious rites are conducted and secured twice, on account of the merit due
to the continuous ceremonial of the sacred beings it is more authorisedly
ordered of those who solemnize all the religious rites twice. 11. But as to
him who would undertake all the religious rites twice for 350 dirhams, but
is not able to conduct them unless he puts to it some of his own wealth, so
that the progress may be acceptable to him as they conduct them through
repetition, he should not undertake them owing to the reasons written in
another chapter of ours, since it tends much more to neediness.
12.
And more like unto the ancient skeptics (vimanako) have become the
disciples, among whom disagreement and enmity are produced, as is written in
the same writing (khadu-gun namako); and, owing to admonishing words, these
become enviousness and maliciousness unto the disciples, and trouble and
disagreement less becoming among you and more contentious about you. 13. And
at the time in which a great stipend existed, they contended with him
through whose greatness and abundance of stipend their conflict was caused,
one with the other, through envy; and now, too, they always squabble about
his deficient stipend, by which they will tempt them, on account of its
inadequacy, for the sake of a way for preserving life, as was shown by my
metaphor in the other chapter. 14. When those who, through need of
employment in the rites of religion, or the recitations which are its
wisdom, would at once produce enmity, and the friends of religion, are for
each of two sides, it is important to look; to the procuring of forgiveness,
kind regards, and the progress of the elect (pasandakano) in the duty of the
faithful.
CHAPTER 89.
1.
As to the eighty-eighth question and reply, that which you ask is thus:
When a man resolves within himself thus: 'In the summer time I will go into
Pars, and will give so much money for the high-priesthood, on account of the
fires and other matters which are as greatly advantageous,' though he
himself does not come into Pars, but sends the money according to his
intention, or in excess of it, unto the high-priests -- so that he is like
the great who send in excess of that unto the high-priests -- that, as the
benefit is greater which is more maintained, they may provide for the fires
of every kind and other matters, is then his proceeding of sending to Pars,
for that purpose, a sin, or not?
2.
The reply is this, that if his coming be indispensable for the design he
would undertake, then it is indispensable for him to accomplish his own
mental undertaking; but in suffering which is excited and not avoidable,
when there is really no possibility of his traveling himself, any one whom
he sends in his place, more particularly on that account, is not acceptable
by the approval of the angels who have realized the affliction in his good
thought, but the good work is to be eagerly well-considered. 3. Good gifts,
and every office (gas) about good works which it is possible to perform, are
what are commendable in the well-housed man that is not able to work
himself; they are avoidable by him when not of good race, and are not
indispensable for him whenever the good work is not announced. 4. When able
to manage it himself it is better; and when otherwise, his appointment of a
faithful person over its preparation, and his accomplishment of the work of
selector are expedient.
CHAPTER 90.
1.
As to the eighty-ninth question and reply, that which you ask is thus:
Who, and how many are they who are without the religion (adinoih)[1], but
are made immortal, and for what purpose is their immortality? 2. Where is
the place they, each one, possess sovereignty, and in the place where they
possess sovereignty are there people of the good religion of every kind, or
how are they; are there sacred fires [Warharan fires] and appointed worship,
or how is it; and for what purpose is each one of sovereignties?
1. 'Those who are without death' -- Peshotan K. Anklesaria
(PKA), Henning Memorial Volume, p. 12.
3.
The reply is this, that the immortal rulers of the region of glory,
Khwaniras, are said to be seven: one is Yavisht-i Friyan; the Avesta name of
one is Yakhmayushad [Ashem-yahmai-ushta], son of the same Friyan [1]; the
name of one is Fradhakhshto, son of the Khumbiks [Av. Fradakhshti Khunbya];
the name of one is Ashavazang, son of Porudakhstoih [Av. Ashavazdang the
Pourudhakhshtiyan]; one is the tree opposed to harm; one is Gopatshah; and
one is Peshyotanu, who is called after the Chitravoko-miyano.
1. PKA: 'Hamfriyân'
4.
The reign of Gopatshah is over the land of Gopato, coterminous with
Eranwej, on the bank (bar) of the water of the [River] Daitya; and he keeps
watch over the ox Hadhayas, through whom occurs the complete perfection of
primitive man [1]. 5. The reign of Peshotan is in Kangdez, and he resides in
the illustrious Kangdez which the noble Siyavash formed through his glory,
he who is called the erratic youth of the illustrious Kayanians. 6. And
through his powerful spirit [2] arose increase of cultivation and the ruler
Kay Khosraw among the highest of the mountains in the countries of Iran and
Turan; the purity of the sacred fire [Atash Warharan] of great glory and the
recital of the liturgy [manthra] exist there, and the practice of religious
rites (dino) is provided. [3] 7. The custom, also, of him (Peshotan) and his
companions and coadjutors (ham-bar), in the appointed millenniums, is the
great advancement of religion and good works in other quarters likewise. [4]
1. PEA: 'complete satiation of all mankind,' that is to
say, all mankind will be resurrected and made immortal.
2. PEA: 'Peshotan's lordship (is) in Kangdez. There he resides in the
brilliant Kangdez which is called the settlement of noble and illustrious
Syaush, son of Kaus. The movement in Kang is arranged by spiritual,
powerful glory.'
3. PEA: 'the chanting of the Manthra and the propagation (lit.
working) of the religion.'
4. PEA: 'Also in his war has been arranged the glory (which will
be) co-helper and companion at the time of the final millennium.'
8.
But, secondly, as to the whereabouts of the places which are theirs --
just like his -- of which there is no disquisition by me, this also is even
owing to my not remembering. [1]
1. PKA: 'Even in those other territories there is much
propagation of religion and meritorious deeds, but where is its exact
location and what is its nature is not envisaged by me and not even
recollected by me.'
CHAPTER 91.
1.
As to the ninetieth question and reply, that which you ask is thus: From
what is the sky made, and with what is it prepared?
2.
The reply is this, that the sky is a dome (gardun), wide and lofty; its
inside and whole width and boundaries (akhyakiha), besides its material
existence, are the stone of light, of all stones the hardest and most
beautiful; and the grandeur of its spirit and even its internal bow
[rainbow] are like those of mighty warriors arrayed. 3. And that material of
the sky reached unto the place where promise-breaking words exist, and was
without need of preparation; as it is said of places such as those -- where
wisdom is a witness about them -- that that which is not even itself a
place, and its place does not yet exist, is without need of any preparing.
4.
The light is for existing things, and they cherish a faculty (niyuih) of
motion also of two kinds, that causing motion and that of movables; as
mobility is mentioned about thought [spirits?] and immobility about material
things. 5. Immovables are not moved, while movables are moved by their power
of movement; and those movables, that way causing motion, are afterwards
themselves a moving secret cause of motion, and then a cause of motion is
not moving the movable, since it is not incapable of causing motion secretly
by movement of itself. 6. Just as the force (kunishno) of a movement exists
and does not become a force; only then it is declared by wisdom, that the
causers of motion have been the causing of motion by force before movement,
and, being unmoved, they are subsequently made to move by the force; later
on, the causers of motion have to cause motion, by their power of causing
motion, in the non-causers of motion, from which it is certain though the
force of a movement exists it does not become a force; but, finally, that
which is prepared with a source of activity, before force, becomes unmoved.
7.
Natures without need of the trouble of a preparer are distinguished from
such; where movement occurs through every force, the championship of a
position (gah) not made to move -- except, indeed, of that whose force, when
it is unmoved by other force, is its own -- is unmoving and thirstless. 8.
It was restored immovably when there was an approach to the sky of that
actual contender for the place, the fiend, and the sky was shaken by him;
for connected with the sky were arranged so many possessors of all
resources, dignified (afrankid) by their own all-powerful position and that
well-operating, mighty, undrawn bow, righteous and well-discoursing
(hu-fravakhsh), and many good spirits, gloriously cooperating for the
preparation of the sky. 9. For that which was not even itself a place, when
it is thus henceforth really a place, is in want of preparing; and, in the
preparation of that visible place, with the material of the sky is mingled
that triumphing, powerful spirit who made its existence a seeking for
principle and seeking for intention, drawing up from below and drawing down
from above, so that through that seeking for principle it becomes a concord,
the resting-place of united champions, and unadmonishable through that power
of seeking for intention; such as this it is if, indeed, it be the will of
him, the creator of all goodness.
10.
And it is said summarily that the sky was shaken in the period of
disturbance and restored with trouble; and, if the guardian spirits
[Farohars] are in freedom from disturbance through the glory of the creator,
when there is not even a place for it prepared by themselves, and their
nature and own strength are approving the trouble of preparation, it is not
moved, except by the creatures of his will, a will which is subduing.
CHAPTER 92.
1.
As to the ninety-first question and reply, that which you ask is thus: Of
waters and rivers, and whatever water is good, is Arduisur the greatest
(mas), or some other water or good river; and, again, where is the place of
Arduisur?
2.
The reply is this, that it is the water of Arduisur; and what has gushed
from Arduisur is as large a mass as all the water in the world except the
Arvand [i.e. Tigris]; within the wide-formed ocean it is dominant over the
thousand cascades (pashan) and thousand lakes of the waters, and its place
is most renowned throughout the spheres. 3. There flows the water of
Arduisur in a forest, the source of all seeds, whereby the species which
plants possess are assimilated (aedunagido) by it, and healing existences of
all kinds are mingled with it from medicinal plants. 4. The abundant power
of the coming of healing to the purifying water is like the nature of the
existences which it acquires, and then the nature which it thus acquires for
its own the water draws up by the power which is drawing water to itself.
5.
The water of Arduisur is on Alburz, and flows even to the summit of the
star station during the coming of the healing of purification, even unto
Hukhir the lofty, all-gorgeous and brilliant; thence its flowing is effected
into the lake of a summit to Alburz, Mount Aus-hindum [Av. us Hindvad],
which is in the middle of the wide-formed ocean. 6. And from that flowing of
waters that destined river, the utter destruction of every night, comes on
in the light of a dawn; by the sprinkling of spray (pash-pashano) it extends
through the seven regions [keshwars] of the earth, and from it arise the
growth of their plants and the coming of the healing of purification; that
which is called a drop (srishk) of the primeval creatures being a particle
(aham) of water of the bulk of a horse.
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CHAPTER 93.
1.
As to the ninety-second question and reply, that which you ask is thus:
From what place should Tishtar [Sirius] seize the water? How does it pass
into a cloud, and how does he make the cloud move on? How does it rain upon
the world? How can he carry on a struggle with demons, and with which demon
can he carry it on? How does this always happen with the hail and snow,
whenever hail and snow occur? And who can force away that hail and snow?
2.
The reply is this, that the high-priests have thus said, that Tishtar
seizes a place which is called 'abysmal' (varunak), that is the last place
of filtration in the ocean, and there are no removal of any kind and causing
rain from any other place. 3. And the cause of its (the rain's)
establishment is spiritually active, more particularly, however, through two
kinds of material agency: one is that which is the rule (mang) in the
atmosphere of the earth, whereby it is drawn up in atoms similarly to smoke,
and in larger masses, well-soaring from the rivers; and one is that which
blows with the power of the well-operating wind, and the blowing of the
great united breath (ham-vae) and strength of the community (chandiganoih)
of spirits [or thoughts], from the fully perfect distillation (pur-hu-zuhigih)
of the mighty ocean to the upper regions, and thereby the clouds are blown.
4.
Afterwards, it (the rain) speeds in the cloud, through the great strength
of the mighty wind, to where there is a necessity for it, to divert it from
where there is no necessity; and so long as there is a necessity for it it
(the cloud) discharges. 5. And when there is a necessity and it causes rain,
and the necessity is for no more acquisitions of water, and the advantage is
the effect of water upon the place, and it distributes it to the existing
rivers for the use of the sea, and it causes rain again, it thereby produces
even new water, new flowing, new coming of healing to plants, new growth,
new golden coloring to lands, new purification to animals, new procreation,
new proper breathings for other creatures, new dawn, and new things of that
description. 6. The thriving of the world makes the advantage and perfection
of the good creation increase; and, apart from a great craving for the
effect of the glory of the spirits in the operations of cultivation and the
performance of spiritual mysteries, it is said labors are aided even for one
gloriously destined.
7.
And Tishtar in seizing the water should seize upon the great strength of
the wind of whirlwinds (gardinakan), which is figuratively (minishnik) the
dragging and blowing that follow the whirling; and the purified water is
expanded and carried up aloft to the higher regions of the atmosphere, just
as that which is seen where it reaches up with the heaviness and weight of
earth, and then is discerned in the plain accompanied by the dragging of the
whirling wind which would carry it afar to settle like that which is owing
to dust; it (the atmosphere) is called Andarvae ('the intermediate air'),
and the wind is a whirlwind. 8. As the water is lighter, and owing to the
more strongly dragging wind on the ocean than that which exists on the
plain, so, also, the water from the ocean is much more in proportion, and
transportable farther up than the dust from the plain. 9. And as in the
midst of a plain a medium whirlwind of wind is expanded into the wide plain
by a medium dragging of the wind, and plenty of much buffeting is the
violence of the dragging of winds, a whirlwind of wind which is seen very
lofty and large is unknown; so, also, one is ignorant of what is spreading
among the movements of the sea. 10. The water of that full and abundant
flowing -- which is through the power and glory of the heavenly angels and
Tishtar's control of the work -- is blown up, both by the well-characterized
water-drawing power, and also by the force of various kinds, the dragging,
and upward blowing of the winds, into the atmosphere; and thence it rains
the complete rain, as they have recounted from observation and much full
evidence.
11.
The demon who resists the doings of Tishtar -- and the glorious Tishtar,
meeting him, properly drives back such improper resistance of his -- is a
demon of the name of Apaosh [Av. Apaosha], which is interpreted as 'the
destruction of water' (ap-aosh). I2. He contends, moreover, with the
uppermost and lowermost water; and desirous of its destruction that demon
contends at three periods: first, for the non-existence of rain; secondly,
for converting it into a cause of damage to a place; and thirdly, at the
place of producing it with advantage; and the struggling is like a tree (vano)
which is set moving.
13.
The seizers of the feminine pure water are a benefit for the existences of
the whole world; and the formation of rain, and the triumph and ascendancy
of Tishtar over the demon, through that seizing (falanih) of water, are due
to the creator who strengthens him, the archangels [Amahraspandan] who have
him assisted, the religious who reverence him, and the worldly beings who
glorify him. 14. Very properly do the archangels propitiate him, and mankind
promote the strength and power, which are engaged about the business, by
glorifying and invoking the good spirit who increases them in consequence of
glorifying and worship, and through which arises that advantageousness of
his which owing to that benefit is the benefit of every one else for this
advantageous business.
15.
And Tishtar shall gradually (padmanikiha) seize upon the water to
distribute it liberally, assiduously a similitude of that which a learned
ruler said, in extolling a wise high-priest, that, 'just as the wind draws
the up-flying water from rivers and springs and from seas, Tishtar, through
his own liberality, bestows the prepared apportionments of the whole
production for the advantage of the creatures by the will of the sacred
beings, and makes it rain. 16. And through that which he shall purposely
seize to distribute suitably he distributes the water purified, he moistens
the pleasant existences of animals and plants and spares the polluted, he
provides for the thirsty, he causes harm to the dye-like bloody one, and he
makes the world thrive. 17. When that widespread liberality of his, the
production of rain, is from the pure, healing water which he shall thus
seize gradually and with just apportionment, and when through that acquiring
of water-seizings the rivers, springs, and other existences (shavandagano)
are well-expanding, and even the diminution which is owing to the wasting (airikhtagih)
of rivers and springs does not occur thereby, it is thus, too, the lordly,
by a law (dado) moderate and varied -- if the regulation (gun) is to reach
away from the region -- are as much contributing, as Tishtar is by causing
rain for the region and the good, to the aggrandizement of the many grades
and the replenishment of the region and creatures.'
CHAPTER 94.
The first eleven sections of this chapter are quoted from the beginning
of the sixth book of the Denkard.
1.
And those of the primitive faith, the ancients of those acquainted with
the religion, thus considered, that in the spirit of life (ahvo) there is a
thought and one appointed who holds the position (gas), and there is a fiend
who stops the way; and in the thought there is a word appointed which holds
the position, and there is a fiend who stops the way. 2. In the spirit of
life is a thought and Spandarmad ('bountiful devotion') holds the position,
and the fiend Taromat ('scornful thought') stops the way; in the thought is
a word and Ard ('the righteous') [Areta or Ashishwangh] holds the position,
and Vareno ('lust') stops the way; in the word is a deed and Din [Av. Daena]
('religion'), the good, holds the position, and self-conceit (khud-doshagih)
stops the way. 3. We men of all descriptions have to become very cautious
that, while we do not desist from that way, we do not go on to the way of
the demons and fiends. 4. For the struggling of men is in these three ways
and paths; and whoever is saved in these three ways and paths is saved from
every place, and whoever is misled there comes into the hands of the demons
and fiends, and is thenceforth not master (shalita) of himself, except when
he shall do that which the fiends order him.
5.
And this, too, was thus considered by them, that that nature only is good
when it shall not do unto another whatever is not good for its own self; and
that wisdom only is good when it thoroughly understands how to utilize the
advantage of that happiness which has occurred, and shall not suffer
vexation on account of harm which has not occurred; and that intellect only
is good which understands that it does not understand that which it does not
understand.
6.
And this, too, was thus considered by them, that one is to become a friend
of every one, and this is thy nature; also, bring them on into goodness, and
this is thy wisdom; also, consider them as thine own, and this is thy
religion; also, through them it shall produce happiness, and this is thy
soul.
7.
And this, too, was thus considered by them, that, when one shall do even
that which he knows to be sin, that is disobedience, and disobedience is the
nature of the adversary; when one shall not do even that which he knows to
he a good work, that is cupidity (varenoikih), and cupidity is the wisdom of
the adversary; and when one shall do even that which he does not know to be
a good work or a sin, until it comes fully to his knowledge, that is
self-conceit, and self-conceit is the religion of the adversary.
8.
And this, too, was thus considered by them, that Ahriman would do
everything for the injury of Ohrmazd, but when it is done by him it is then
an injury of him himself, and an advantage of Ohrmazd; and Ohrmazd would do
everything for his own advantage, and when it is done by him it is then,
indeed, an advantage of him himself, an injury of Ahriman.
9.
And this, too, was thus considered by them, that a person of whatever
description is to be kept in remembrance of the affairs of the spirit at
every period and time, and of the happiness of heaven and misery of hell at
that period when comfort, happiness, and pleasure have come to him.
10.
And this, too, was thus considered by them, that happiness, indeed, would
be there, in the heaven of light, when even here it is so happy, though,
owing to many things, Ahriman -- with whom the happiness there is not
connected -- is even here so happy at the time when distress, vexation, and
misery have come hereto; and this, too, was thus considered, that evils,
indeed, would be there, in hell, when here is such misery, though even here
much of the earthly happiness of Ohrmazd -- with whom the misery there is
not connected -- is here so evil.
11.
And this, too, was thus considered by them, that that person is the more
fortunate, in whom are soundness of body, happiness, and energy
(rayinishno); who has done those things about which the last wish of him who
departs from the world is then thus: 'I will strive to do more;' and who
shall have exercised much complete abstinence from those things about which
his last wish, when he departs from the world, is then such as 'I will
strive to do less, and it would have occurred more comfortably for my soul.'
12.
Do you good people of those of the good religion of these countries of
Iran keep in use the laws appointed by those of the primitive faith who were
high-priests, so that your bodies may become more renowned, and your souls
more perfect, in the radiant supreme heaven which is the seat of Ohrmazd and
the archangels [Amahraspandan], of the angels [Yazads] and all the guardian
spirits of the righteous [Asho Farohar]. 13. So these are so many answers of
the questions provided, and are given explanatorily from the exposition of
the religion and the statements of the high-priests of those of the
primitive faith, and are the nature of the teachings that Manuschihar, son
of Yudan-Yim, pontiff (rado) of Pars and Kirman, and director (farmadar) of
the profession of priests, ordered to write.
14.
Steadfast in the propitiation and praise of the creator Ohrmazd is the
righteousness of obtainments of prayers, perfect is Zartosht, and one only
is the way which righteousness [Asha] obtains, the others are no ways;
homage to the exalted pontiff sent from the creator Ohrmazd, the heavenly,
most righteous Zartosht the Spitaman.
15.
Completed in peace and pleasure, joy and delight; happy for him who reads,
and happier for him who keeps it in use and shall take his duty therefrom,
if they exist unto time eternal.
Suggested Reading
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| Zoroastrian
Scripture: Dadestan-i Denig ('Religious Decisions') Translated
by E. W. West, from Sacred Books of the East, volume 24, Oxford
University Press, 1880. |
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